Foodways – Kitchens, General Discussion and Changes  

There is usually a lot of open space in kitchens. Sometimes there is a table, but often you can find an empty area in the middle of the room that is five feet square or larger. This is so a lot of women can work together for parties and also because some cooking is done on the floor. For example, large pots of meat are sometimes cooked on gas rings set on the floor because it is easier to stir from a standing position than trying to reach into a pot set on the stovetop. Some kinds of bread are cooked using small gas burners set on the floor.

Kitchens are utilitarian; pretty trays might be leaned against the back-splash or there might be a pretty vase to hold wooden spoons, etc., but kitchens are seldom decorated or set up as welcoming/ comforting spaces. As soon as you walk in, it’s easy to visually orient yourself; often the cupboards have glass fronts so you can see inside them.

Most families will have items for hosting in sight and easy-reach: several sets of teacups and saucers, tea and coffee pots, carafes, glass bowls or plates. There are usually several trays as almost all food and eating utensils, plates, cups, etc. are moved on trays. A platter of rice and meat might be carried by itself after having been prepped in the kitchen, but just as one always gives foodstuffs in a bag, one carries everything connected to eating on a tray – rarely by hand. Dishes for everyday use are usually Melamine or brands such as Luminarc or Corelle.

Stoves run on gas bought in heavy cylinders and placed (sometimes in little locked huts) outside the kitchen; a small hole is drilled through the wall for the pipe which connects the canister to the stove

Clean-up is done while cooking or as soon as the meal is finished. Dirty dishes and food are never left sitting on the counter for long. All dishes are cleaned and put away, the counter-top wiped down and floor swept; the garbage bin is usually covered and if mostly full might be put outside on the steps up to the kitchen.

Thus, for most of the time, the kitchen is empty and very clean. Dhofaris normally only go in the kitchen to supervise or cook before meals or to prepare dishes ahead of time for Ramadan/ Eids and to clean up afterwards.

As most houses have over 20 occupants from several generations, larger and newer houses may have small suites for each married son. This will usually consist of a bedroom with attached bathroom and a sitting room which might have a galley kitchen with a small sink and microwave so they can make tea and simple meals for themselves. Thus there will be one large kitchen for the house, with perhaps a few smaller kitchens for couples.

The smell of cooking food is not regarded as pleasing. The kitchen door is closed while cooking and the extractor fan is usually on full time. After eating in the salle/ majlis/ kitchen one must nullify the effect of food – dishes, kitchen, face, and hands washed, scent reapplied through air fresheners, incense, and/ or perfume.

A few changes in kitchens are that in the past the under-counter area was open, it is now always covered with doors. Also, the above-counter space is now usually filled with additional cupboards. Some newer kitchens have the stove integrated with the counters, not as a separate unit and/ or part of the counter projecting out into the middle of the room with stools on either side for casual dining.

Some features that have not changed are that drawers are not common and the counter (even in custom-designed kitchens) is placed much higher than waist-level. One explanation for the oddly high counters is that previously the cupboards underneath had doors made out of aluminum window frames with plastic (not glass) inserts so the counter had to be high enough to have the frames fit. Another is that with high counters, younger kids can’t reach anything on the counter. There are usually small plastic step stools around to help people work at the counters easily and reach the upper shelves, which can be open or closed cupboards with doors.

Foodways – Images of Galley Kitchens

Foodways – Where to Eat: Kitchen, Salle, Majlis

Example of Kitchen – 1990s/ early 2000s

Reflections on Ethnographic Research: Deciding to Hire Expat Workers (part 1 of 4), repost

(first published October 29, 2020)

The Breadth, Depth, Joy and Beauty of Arabic Literature (and the Arabic Alphabet)

(illustrations by Houman Mortazavi)

Arabic literature is so vast and so beautiful, it does not need my support, but I cannot stay silent in the face of public scorn. Labid, Naguib Mahfouz, Nizar Qabbani, Abdul Rahman Munif, Nawal El Saadawi and hundreds of other excellent writers prove Robert Kennedy’s ignorance.

I taught Arabic literature in translation for more than two decades and would like to recommend a few places to start to enjoy the riches of Middle Eastern writing: Night and Horses and the Desert: An Anthology of Classical Arabic Literature, Victims of a Map: A Bilingual Anthology of Arabic Poetry, The Literature of Modern Arabia and An Anthology of Arabic Literature: From the Classical to the Modern. Excellent writers who are currently publishing include Zakaria Tamer, Reem Bassiouney and Raja Alem.

I am so happy to post new essays from The Arabic Alphabet: A Guided Tour – https://alifbatourguide.com/  Michael Beard was my dissertation professor and has remained a dear friend. The breadth of his knowledge is so heartening to me in these troubled times – he knows Persian/ Farsi, Arabic, Italian, Greek, French, Latin and is learning Chinese. In every conversation, every essay he brings in examples of poems, novels and academic essays from every corner of the world. He is the antithesis of small-minded bigots screaming for attention.

And the illustrations by Houman Mortazavi are lovely, some samples of how the page layouts look can be found here: https://alifbatourguide.com/the-arabic-alphabet/book/

Bibliography – Arabian Peninsula Literature: Fiction, Drama, Poetry and Secondary Sources

Selected Bibliography: Primary and Secondary Texts for Literature Teachers on the Arabian Peninsula

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

Practicalities of Moving to the Arabian Peninsula: Using the Arabic Language

New essay: “Sîn is for Zenith” on the Arabic alphabet website

New essay: “Shin is for Saracen” on the Arabic alphabet website

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New essay: “Gâf is for Cow” on “The Arabic Alphabet” website (by Michael Beard)

(photo by M. A. AlAwaid)

“The Arabic Alphabet” website (written by Michael Beard, illustrated by Houman Mortazavi) – http://alifbatourguide.com/

The Arabic Alphabet: A Guided Tour – Gâf is for cow

excerpt:

The sound is the voiced counterpart of K, matched by the appearance of the letter. If we think of the sound of G as a thickened K sound, adding another spar up there to the spindly shape of Kâf, changing ک to گ, that second sarkesh above the first gives the letter a little heft. An earlier version of Gâf was a Kaf with three dots overhead, which has more or less the same result.

There was a time when the three-dotݣ was the more common way to change a K to a G. William Jones’s Grammar of the Persian Language (1809) suggests using either. In Ottoman Turkish ݣ represented the NG sound. It’s still used that way in Uighur, Kirgiz, Turkmen and probably others.

گ exists in Persian, Ottoman Turkish, Urdu, Pashto, Sorani & Kurmanji Kurdish, Uighur, Pegon, Jawi, and other scripts about which I know nothing except the fact that they exist, if that. What with the absence of a hard G sound in Arabic (with dialectical exceptions) you won’t find the letter Gâf there. Kâf alone suits them fine.

Persian speakers, though they had the sound, got along without the letter Gâf for a long time. Clearly, it was easy enough to use the naked ک / ك for two sounds. We do the same thing in English when we use C for two sounds (for a K or an S), or, for that matter, as we do with the letter G (our Gaf equivalent, whose name is pronounced Jee).

When Arabic takes in a G word as a loan, the word itself is likely to change. One possible substitute is Jim. “Google” (Persian گوگل) becomes جوجل.The Persian word گوهر, gowhar, essence, true inner nature of something, also a jewel, became in Arabic جوهر , jawhar. Later it was borrowed back into Persian, so today in Persian dictionaries you will find both jowhar and gowhar, meaning as nearly as I can determine, the same thing.

Loan words and loan names like Chicago (which has two non-Arab sounds, both G and CH) require some ingenuity: sometimes the substitute is Ghayn, thus شیکاغو, which becomes Shikaghu, different but perfectly recognizable. “Cigarette” (Persian sigâr) is sijâra, سجارة, with a Jim. Pythagoras is Fithâghûras, فيثاغورس, with a Ghayn.

Gaf word گیج, gij, is “dizzy.” Gâf is for گم, gom, “lost.” Gomnâm , گمنام, is “unknown,” “obscure.” Gardesh, گردش, is rotation, or circulation, but also an excursion or promenade, going for a walk, just wandering. The gard part is linked etymologically with gerd, “round,” thus “walking around.” Think of gardesh as the emblem for activity without a goal, something like French flânerie, to wander with no particular destination and nothing to gain. An approximate equivalent in Turkish is gezmek, “to wander,” source of gezeğen, a planet, because planets seem to wander when seen in comparison to the motions of the fixed stars. The English word “planet” of course follows the same logic (from Greek plánēs, πλάνης, wandering).

Gomrok (Turkish gümrük), “customs” (originally a term for a custom house), is the source for a word which visitors to Iran are likely to encounter early, crossing a border or getting out of the airport. The Arabic equivalent is jumruk (the 4-consonant stem, J-M-R-K, tipping us off to the possibility of a loan word, which it is). Logic says that the chain of borrowings follows Turkish, and that Turkish picked it up from Greek κομμέρκιον. Kommérkion has generated successors in the other direction (through Latin commercium). In fact, Gümrük is cognate with the English “commerce.”

Gâf word گران, gerân, means “expensive.” A geru, گرو, is a pledge, a pawn, a deposit. Ganj, گنج, means “treasure.” The Persian proverb says “Hich ganj bidun-e ranj,” ranj being “exertion,” “pains”: There’s no treasure without working for it, i.e. no gain without pain. (At one time the National Bank, Bânk-e Melli, had a slogan – if I remember correctly– ganj bidun-e ranj. Approximately “treasure without pain.”)

There is an Arabic word, kanz, meaning the same thing. It was at one time, early in the history of the language, a loan word from Persian, Old Persian, borrowed so early that the Arabic form had time to develop a proper stem, triliteral K-N-Z, meaning “to bury, to accumulate, to hoard.” It occurs in the Qur’ân (notably in Al-Kahf, “The Cave,” in that strange and beautiful parable of the treasure buried below the crumbling wall (18.82).

The Old Persian word also migrated as a loan word to Greece, where it became gáza (γáζα), treasure, royal wealth, and there too sounded so Greek it was expanded to gazofulákion (γαζοφυλáκιον), the royal treasury. It was already established by the time of the Gospel of John, where, for instance, Jesus has a debate with the Pharisees in front of the γαζοφυλáκιον (John 8.20).

New essay: “’Ayn is for Arab” on “The Arabic Alphabet” website (by Michael Beard)

New essay: “Kâf is for Karavan” on “The Arabic Alphabet” website (by Michael Beard)

New Essay: “Ṭâ Is For Talisman” on The Arabic Alphabet website

Me Talk Pretty Never: Learning Arabic, part 1

 

What “Come from Away” Means

(photo by M. A. AlAwaid)

Someone recently commented that I named this website after the musical, Come from Away, which is based on what happened when 38 planes were diverted to Gander, Newoundland on 9/11.

I love that musical, especially the song “Me and the Sky,” but that’s not where the title comes from. I first heard “come from away” more than 50 years ago in the British Virgin Islands. The term was used by people in the BVI to refer to those who were not from the islands. When I was young, my parents lived in Puerto Rico and bought a piece of land on one of the islands, so my family was referred to as “come from away.”

When I decided to start my website, I used that term as a way to say ‘non-local’ as I was writing about Oman, but I am not Omani.

Reflections on Ethnographic Research: (Not) Asking Questions

Ethnography – Finding the Middle Ground, part 1 of Discussing Photographs

Ethnography – Staying Calm

Ethnographic Work and Pop Songs, updated

 

Oman – Tea, Beauty, Paratha and Peace

A friend sent me the photo above and I got teary-eyed. I drank so many cups of that kind of tea, ate so many of that kind of parathas, sitting in a car in the parking lot of some small road-side cafe or driving along, looking at the beautiful scenery.

That kind of snack meant I was in the middle of a marvelous adventure – driving across the barren desert plain, going through the mountains or along a winding road next to the sea.

Even a luke-warm, uninspiring, tiny cup of tea in a plastic cup is magical in the right circumstances and there are few things more delicious than a freshly-made, hot-off-the-stove paratha.

There is another wonderful aspect of having a meal in Dhofar: the omnipresent generosity. Whatever food anyone had, it is shared. All meals are eaten communally and there is no policing of who ate what.

I miss Oman every day and I hope for peace for every Omani.

I support Oman

Two poems about nature and rest: “The Peace of Wild Things” by Wendell Berry and “Sleeping in The Forest,” Mary Oliver

Marriage and Peace/ Marriage and Joy in Dhofar

Essay published: What a Frog in Boiling Water Knows: Oman, Before and After

(photo by Onazia Shaikh)

I support Oman

It is distressing to hear the leader of my country threatening Oman, a country which has been an ally of America and a bastion of peace for decades. As Sultan Qaboos said:

The path we have followed in our foreign policy over the past decades has shown itself to be both sound and effective, with God’s guidance. We are committed to this approach, which supports justice, peace and security, and tolerance and love; which calls for international cooperation in order to reinforce stability, promote growth and prosperity and tackle the causes of tension in international relations by producing just and permanent solutions to critical problems; which fosters peaceful coexistence between nations; and which generates well-being and prosperity for the whole of mankind.  4.11.2006

as I wrote on Feb. 28, 2026

I have always kept this website apolitical because politics is not my métier but there are times when one must nail the colors to the mast. I do not support this war with Iran. I do not support Donald Trump, Pete Hegseth or their war agenda.

One of the reasons I moved to Oman in 2005 is that I do not think soldiers should be the only Americans in the Middle East. Every day during the 19 years I was in Salalah I tried to represent the States in a positive way. I was very aware that, for many people I met, I was the first American they talked to and I wanted to leave a good impression.

I am so sorry for all the people living in fear because of American bombs. It was a joy and a blessing to live in Oman, a country so committed to peace. I hope there will be peace throughout the Arabian Peninsula and Middle East soon.

The path we have followed in our foreign policy over the past decades has shown itself to be both sound and effective, with God’s guidance. We are committed to this approach, which supports justice, peace and security, and tolerance and love; which calls for international cooperation in order to reinforce stability, promote growth and prosperity and tackle the causes of tension in international relations by producing just and permanent solutions to critical problems; which fosters peaceful coexistence between nations; and which generates well-being and prosperity for the whole of mankind.
Sultan Qaboos, 4.11.2006

as I wrote on March 29, 2026

I wish I could use this page to concentrate on anthropology, books, cultural studies and Oman but at this point in America, silence can be seen as agreement and it is better to be clear. I do not support this war with Iran.

I condemn the bombing of the Shajareh Tayyebe school and any Iranian school or university.

Every student, faculty member and staff member in every educational institution in every country deserves to learn, teach and work in peace.

I taught for two years at the American University of Sharjah (AUS), for one semester at University of Sharjah-Women’s and 19 years at Dhofar University in Oman. I have presented at conferences at AUS and Sultan Qaboos University in Muscat, as well as Al Ain University and Zayed University in the Emirates. I have attended a conference at NYU-Abu Dhabi and visited Education City in Qatar.

Every student, faculty member and staff member in every educational institution in every country deserves to learn, teach and work in peace.

I was a student St. Mary’s College of Maryland (first year of college); Middlebury Language School (summer semester-German); Rhenish Friedrich Wilhelm University of Bonn, Germany (junior year aboard); University of Wisconsin-Madison (BA); University of Maryland-College Park (MEd); Frederick University, Nicosia, Cyprus (semester abroad for research); the University of North Dakota (PhD) and the Center for International Learning, Muscat (two summers for Arabic classes). I have taught at the University of North Dakota, the University of Minnesota-Crookston, the Community College of Vermont-Montpelier and the American Red Cross-Massachusetts Bay Chapter. I have presented at conferences at New York University, the University of Minnesota, Concordia University in Montreal and the Universities of Utrecht, Edinburgh, Lancaster, Leeds, Liverpool, Wales and Warwick.

Every student, faculty member and staff member in every educational institution in every country deserves to learn, teach and work in peace.

I wish America, the countries of the Arabian Peninsula and the countries near the Persian/ Arabian Gulf would follow the example of Oman, a country which exemplifies a commitment to peace.

We continue to stand against injustice and darkness and remain on the side of justice, light and harmony. Mankind will only enjoy happiness and a sense of security if there is justice and respect for all those qualities that guarantee human beings their legitimate rights. First and foremost among these being their right to dignity, liberty and independence.

In the area of international relations, our foreign policy is based on firm foundations and principles: support for right and justice and a desire to work together with other peace-loving countries of the world to resolve international conflicts through dialogue and negotiation, so that everyone can enjoy security and stability and all the peoples of the earth can reap the benefits. Sultan Qaboos bin Said

I do not support this war with Iran.

I condemn the bombing of the Shajareh Tayyebe school and any school or university in Iran or any other country. 

I will be talking about ‘Omani Rituals, Feast and Fasts’ on July 14th for the ‘World on a Plate’ class at University of Mary Washington, VA

I am happy to announce that I will be talking about ‘Omani Rituals, Feast and Fasts’ on July 14th for the ‘World on a Plate’ class at University of Mary Washington.

Cognitive Dissonance and Food Identification

Foodways: Iftars in Ramadan

Foodways: Cultural Issues Pertaining to Litter

Foodways: Catching Lobsters and Diving for Abalone

Foodways: Cultures, Food Selfishness and “Could I Have a Little Bite?”

I am happy to announce that my book ‘Ethnographic Reflections on Marriage in Dhofar, Oman’ has been published

I am happy to announce that my book ‘Ethnographic Reflections on Marriage in Dhofar, Oman’ has been published by Anthem Press, available here

My interview about the book is available here

My essay about marraige and peace is available here

Table of Contents

Preface – Second Wives

Introduction

Dhofar

Discussion of References

Definitions

Husband, Wife and Marriage

Family

Household

Status

My Positionality

My Background

Limitations

Data Collection

Learning from Teaching

Female Friends and Informants

Working with the “Research Guys”

Men, Trust, Cars and Cats

Men and Self-Control: The Story of Z

Relationships Before Marriage

Marriage – Main Understandings

Age and Marriage

Example Marriage

Choosing a Spouse

Finding a Bride within the Family

Finding a Bride not within the Family

Finding a Husband

Asking to Marry

“Fighting”/ “Convincing” To Marry or Not Marry

Deciding to Marry

Engagement

Getting the Room Ready

Wedding Announcements, Invitations and Photos

Wedding Announcements and Invitations

Wedding Photos – General

Wedding Photos – Women

Wedding Photos – Men

Wedding Parties

When the Wedding is Called Off, Postponed or Changed

Wedding Parties – Men

Wedding Parties – Women at a Hall

Wedding Parties – Women at Home

After the Wedding

Creating a Marital Relationship

A Wife’s Work

A Husband’s Work

Meals

Cars and Hotels

Being Content in Marriage

Not Being Content in Marriage

Gross Misconduct – Extra-marital Sex and Alcohol

Marriage and Placement

Men and Placement

Women and Placement

End of a Marriage

After Divorce or Death of a Spouse

Second Wives/ Co-wives

Children

Pregnancy

Birth and Naming

Female Genital Mutilation

Differences/ Distinctions – Which Culture Does Marriage Better?

Family Time

Who Has Free Time (and When)

Health

Coda

References

(photo by Onaiza Shaikh)

Reflections on Ethnographic Research in Dhofar Oman

Reflections/ Research on Teaching Cultural Studies and Literature

Reflections on Ethnographic Research: Getting it Wrong

Practicalities: Managing a Short Research Trip to the Arabian Peninsula

Interview on New Books Network about ‘Ethnographic Reflections on Marriage in Dhofar, Oman’

I am happy to announce this interview with Amisah Bakuri: Marielle Risse, “Ethnographic Reflections on Marriage in Dhofar, Oman” (Anthem Press, 2026) – New Books Network

(photo by M. A. Al Awaid)

Ethnographic Reflections on Marriage in Dhofar, Oman | Anthem Press

Summary

In this episode of the New Books Network, we explore Ethnographic Reflections on Marriage in Dhofar, Oman (Anthem Press, 2026), with anthropologist Dr Marielle Risse. Drawing on nearly two decades of ethnographic fieldwork, Dr Risse offers a nuanced examination of marriage practices among Sunni Muslim communities in southern Oman, challenging many of the assumptions that often underpin Western discussions of gender, family, and personal autonomy.

Rather than portraying marriage as either oppressive or emancipatory, Dr Risse presents it as a complex social institution shaped by kinship networks, religious values, and community expectations. Risse’s work encourages readers to reconsider familiar ideas about family, marriage, household, intimacy, autonomy, and social life.

Amisah Bakuri (PhD) is an Assistant Professor in the Faculty of Social Sciences and Humanities at Vrije Universiteit Amsterdam. Her work explores the intersections of religion, sexuality, gender, and migration, especially within African diasporic communities in the Netherlands.Researching and Working on the Arabian Peninsula: Creating Effective Interactions

Reflections/ Research on Teaching Cultural Studies and Literature

Team Thesiger: ‘Arabian Sands’, ‘The Worst Journey in the World’, ‘The Snow Leopard’ and ‘Into Thin Air’

Marriage and Peace/ Marriage and Joy in Dhofar

Reflections on Ethnographic Research in Dhofar Oman

Houseways: Windows, Looking In and Looking Out

I recently found a few photos of windows in my files. In both older and more modern houses, the goal of a window is to allow the movement of air, without allowing anyone to see inside the building. In older houses, this is done with wooden decorations (mashrabiyya). In modern homes, this is done with gauze, voile, lawn or muslin curtains during the day and a heavier, second layer of curtains pulled across the window at night. The second layer is usually made of silk, rayon, velvet or blackout material.

Below are some examples of older houses. Note that some have boards behind the window because the house is not in use now. 

Here are some modern examples. In one, because the balcony door is above street level and set back, the door can be left open as there is no angle to see inside the building. Note also that windows have reflective covering which also makes it impossible to see inside.

Houseways: Windows/ Design, Construction and Safety

Houseways: Windows/ Sightlines

Houseways: Placement of Furniture and Sightlines

Houseways: ‘Homespaces’ Away from Home