Culture Shock – Drugs, Medicines, Choices and Chances

(photo by Onaiza Shaikh, Instagram: Onaiza_Shaikh)

One of the interesting linguistic differences between the US and Oman is with the word “drug.” In Omani-English, “drug” is always a negative, meaning an illegal substance.

“In the States, ‘drug’ has two meanings,” I would explain to my Omani students. “It can mean something illegal, but it is also used as another way to say ‘medicine.’ So, for example, a pharmacy can be called a ‘drug store.’ If you are at work with a Western person and someone asks you, ‘Do you have drugs?’ Don’t get upset! They are asking for an aspirin.”

That statement opened up new issues to explain as the common word for a headache-reliever in Oman is Panadol, so I would sometimes have to clarify what ‘aspirin’ meant.

When we were talking about a pharmacy, in such stories as O’Henry’s Love Medicine, I would explain the difference between pharmacies in the Arabian Peninsula and North America. On the Arabian Peninsula, pharmacies are only for medicine and almost all the items are kept behind the counter. You tell the clerk what you want, but you can also say what’s wrong and ask them to suggest something.

In North America, pharmacies are like small grocery stores, with drinks and snacks as well as candy, make-up, magazines and household cleaners. Almost all of the medicine is on the shelves. Just prescription-only drugs are kept behind the counter and if you want one of them, you must have a doctor’s approval. There is no way to sweet talk your way into buying antibiotics as I often did in Oman.

The difference is store set-up is the answer to a much larger question: who is in charge of your health?

In Oman, the answer is usually God. If you are sick, you pray. You might also go to a doctor or a traditional healer. You might take the prescribed medicine, but you don’t usually engage with the process by, for example, looking up information about the medication. Over and over, when I asked Omanis, “What did the doctor say?” the answer was, “I got a shot.” What kind of shot? They didn’t know.

In North America, the first answer to who is in charge of your health is you. Training starts early with parents modeling appropriate behavior by either standing in a drug store, looking at the types of medicine and making their choice or doing their own research, on-line or by talking to other people with questions such as, “My symptoms are x and y, what do you think I should do?” Many children grow up with the idea that they are responsible for their health care. For example, moving out of your parent’s house means gradually building your own medicine cabinet. You learn that when your body feels like X, you take Y pill.

These are generalizations but I want to highlight this difference as a cultural shock issue because most Americans carry their own personal pharmacopeia in their head. When they have joint pain, they want X medicine; if it’s a stomachache, they want Y. Moving to the Arabian Peninsula, means walking into a pharmacy and announcing your symptoms to the clerk and being given a choice of 2 or 3 products. Or you can go to a doctor and get an unexplained list of drugs to buy. Instead of your old standby (which comes in 4 flavors, 3 sizes and as a pill, powder and gel), there is a smaller range of options and fewer chances for you ask questions to a medical provider.

And the reverse is just as jarring. Someone who is used to the limited choices on the Arabian Peninsula stands aghast in an American pharmacy staring at 4 by 8 feet section of treatments for a sore throat: sprays, lozenges, gargles, antihistamines, and hot drink mixes. You have a huge variety of manufacturers, sizes and flavors, not to mention the organic and natural types. If you haven’t been trained for making this type of choice, it’s overwhelming.

When you move somewhere new, it’s all different – fun, new, exciting and, sometimes, overwhelming.

Culture Shock: (Not) Being Under Observation

Culture Shock – Communication is Always the Worst Part, part 1

Teaching: Reflections on Culture Shocks

Reflections on Ethnographic Research: Claiming Knowledge and Shifting Perceptions

Culture Shock – Communication is Always the Worst Part (Don’t Lie), part 2

(photo by Onaiza Shaikh, Instagram: Onaiza_Shaikh)

Culture Shock – Communication is Always the Worst Part, part 1

I realized as I am working on my next book, Researching and Working on the Arabian Peninsula: Creating Effective Interactions (accepted for publication at Palgrave Macmillan), that I am often giving the advice “don’t lie” in different contexts.

For teachers, I mean: don’t say anything to your students that you can’t back-up. Making idle threats signifies that your word can’t be trusted. Once students think you say things you don’t mean, then trying to give directions and enforcing rules becomes progressively more difficult.

For researchers, I mean: don’t try to trick your informants. Explain what you are trying to do in realistic and honest terms. I wish researchers on the Arabian Peninsula who despise the people they are studying would be clear about their disdain so that there could be some honest dialog. Just writing down responses while silently reviling the people you are interviewing does not seem an effective way to do research to me.

For business professionals, I mean: don’t lie at the office by exaggerating your connections, your abilities, your background or your opinions.  

This is a large generalization that I am still thinking about/ trying to refine but what I see as a common trope in the States is that a ‘boss’ will speak more and employees will listen in one-on-one informal interactions. [I am not talking about formal contexts such as employee reviews or giving information.] Even kindly, well-meaning bosses may assume that they have interesting experiences to share and are often used to people listening carefully to them.

What I often found on the Arabian Peninsula was that non-North American, -UK and -EU managers often want underlings to talk in social conversations/ informal settings because of a differing understanding of the purpose of those conversations.

To me, the purpose is different because of how different cultures conceive of finding out and using personal information. In the States, many people are on websites such as LinkedIn. They often have a personal website connected to their university and/ or job, as well as various kinds of social media, so it’s easy to get data about someone. Plus, most employers have screening as a step in the hiring process and want a diverse workplace, or at the least have to follow state/ federal laws about employee protections.

So, pace outliers such as George Santos, people in a workplace usually trust that others are who they represent themselves to be. If someone says that won X prize or finished Y achievement, there will be some sort of digital proof. Thus, bosses don’t need to figure out who they are working with.

Often on the Arabian Peninsula, it is more difficult to get accurate information about someone. Someone might not be on LinkedIn, or their university/ former workplace might not have an active web presence so it’s impossible to verify their stated qualifications. A person’s social media presence might not be in their name as they might have opinions which would be problematic for their family, social group, workplace or government. And in tribal societies, you could have several people with the same first name, father’s name and tribe name but who have very different levels of social capital.

So, managers might use chit-chat as a way to gather more information, at the same time employees use social gatherings to highlight their social, academic or business credentials. I knew one person who would tell higher-ups that their grandmother was originally from the higher-ups’ country. Over the years, their grandmother changed nationality four times as the person tried to form connections with bosses from various cultures.

Another aspect of social discussions at work is to instill fear. I have known several people from one Arab country (not on the Arabian Peninsula) who would drop an obscure fact about my life into conversations. The first few times I showed my amazement and asked how they knew. They smiled and refused to explain. I realized that the goal was to put me on guard so I stopped reacting. I have never had that kind of interaction with an American.

I could drive myself crazy wondering how they figured out some obscure fact about my life but the easy way to live is to always tell the truth and let the chips fall where they may.

Culture Shock: The Parable of the Boxes

Reflections on Ethnographic Research: Getting it Wrong

Culture Shock: Bumpy Reentry and Moral Dilemmas

Teaching: Reflections on Culture Shocks

Steve Cass

(photo by Hussein Baomar)

Some types of sadness lessen in time, while some submerge, then come back full-strength. Today is two years since Steve Cass passed away. I still miss him terribly – he was so cheerful that he pulled people along with his happy magic. For Steve, every morning was a fresh start, a new chance for good things to happen. The motto he taught students was ‘where there’s a will, there’s a way’ which aptly sums up his philosophy: there is always hope, always a way forward. His joie de vivre was a much needed tonic for me and many others.

Yet with all his positivity he didn’t ignore, overlook or accept corrupt behavior. He was a gentleman, but also a warrior for better teaching and he continually fought on behalf of our students. His insistence on speaking truth to power was a much needed jolt of honesty for those who only heard a chorus of approval for their policies, regardless of those policies’ effectiveness or usefulness.

Now that I have moved back to the States, I often wish I could talk over with him all of my culture shock and how much I miss Oman. I know he would have exactly the right words to make this transition easier. He made life brighter for everyone he met.

Steve Cass

Steve Cass, teacher and friend

Remembering Steve Cass

New book – Researching and Working on the Arabian Peninsula: Creating Effective Interactions

I am happy to announce that my 4th book, Researching and Working on the Arabian Peninsula: Creating Effective Interactions, has been accepted for publication at Palgrave Macmillan. I am very grateful to the two anonymous reviewers who gave positive and helpful comments.

This book outlines strategies for current or soon-to-be business professionals, government employees, anthropologists, researchers and teachers to communicate, study and work effectively on the Arabian Peninsula. Using first-person accounts, as well as scholarly research from the fields of anthropology, history, literature, political science and travel writing, this text gives clear advice so long- and short-term visitors can create successful interactions with people from Arabian Peninsula societies. By discussing how the practicalities of work and research intersect with cultural norms, this book fills the gap between guides aimed at the casual tourists and academic texts on narrowly defined topics.

Reflections on Ethnographic Work: Leaving and Learning

Presentation – “Windguru and Other Gurus: Fishing off the Coast of Dhofar, Oman”

Culture Shock – (Not) Being Under Observation

Predator Anthropologists, Anthropologist Predators: Anthropological Metaphors in Popular Movies

 

Teaching: Reflections on Culture Shocks

I had a wonderful time teaching for 21 years on the Arabian Peninsula; I wish I could have stayed longer. My students were smart, funny, creative and kind. Yet, coming from a different culture, I had some assumptions which I needed to unlearn. I realize the following might sound negative so I want to be clear: there are difficult students no matter where you teach. My students in the Emirates and Oman were 99% lovely and 1% challenging.

teachers control all areas of a school

This was the first assumption I had to unlearn. On the Arabian Peninsula, teachers are in control of only their students only in the classroom only during class time; any other attempts to correct behavior can be seen as an unwarranted invasion of privacy. Asking a student who is leaning against a “no smoking” sign in a hallway to stop smoking was met with a furious denunciation most of the time. Asking students to stop screaming in the hallway was likewise often met with contempt, in addition to louder screaming, hysterical giggles and rude words.

The first few times this happened, I thought I was dealing with unusually difficult students but I soon realized this was the norm. It didn’t matter if I asked politely, merely gestured or evoked my status; very few students would willingly put out the cigarette or stop yelling. I did not have the right to police hallways.

if students make mistakes, they will be polite

On the Arabian Peninsula, the older you are, the more self-control you are expected to have. This can set up a kind of get-out-of-jail-free card for students in that if they are rude, they believe that the elder teacher must keep their temper. A common tactic was for a student do something wrong, act rudely, elicit anger from teacher, then claim victim status, thus shifting the conversation from the student’s mistake to the teacher’s anger.

Nothing was more infuriating for a student than a composed teacher, such as my saying sadly and slowly, “I am so sorry, this paper is more than a week late so I can’t give you a grade. I will review it for mistakes so you are ready for the midterm, but your grade is zero.” My staying calm meant they could not get traction to change the focus from their not doing the work to my being “angry.” My expressing sorrow and speaking quietly meant the discussion centered on them, not me.

students with a low level of English will be the hardest to teach

This seemed to me quite straightforward, the less I could communicate with a student, the less I would be able to teach them. But the opposite was true. Students with low language skills would either make an effort by focusing in class, getting help from friends, coming to see me in my office or signing up for tutoring. A few tried to cheat, but if I caught them, they would either give up and drop the class or settle down to work honestly.

The worst difficulties were always with the students who had a high level of English. There was often a terribly dynamic in which they felt that, since they had always received straight As, high grades were their right. Other teachers had feted their ability to speak fluently, so they felt they had mastered all the necessary skills.

The most grueling conversations I had were with students who expected a perfect grade for perfect English combined with problematic elements such as giving a presentation while twisting their body, clutching their clothing and reading long paragraphs off PowerPoint slides or someone who wrote an essay without any grammar mistakes which was a hodge-podge of ideas in no discernable order.

Trying to explain that there was a difference between writing correct sentences and having well-organized essays was futile. Trying to explain that even good writers revised and reorganized their work was futile. It was also futile to explain that shorter sentences and essays divided into paragraphs are expected in English essays. Some students had gone through high school and some university-level classes with non-native speakers of English who allowed 60-word sentences and two-page essays which were all one paragraph. My saying that this was not usual in academic English was viewed as an attempt to steal their well-deserved marks.

It was frustrating for both me and the student to have these kinds of conversations. My point was, “you have the basics down, now let’s get you to the next level of writing with stronger openings, more fluid transitions between topics, better quotes, more interesting endings, etc.” Their point was, “I am getting 100/ 100 in my other classes, I know everything I need to know.”

teachers’ interactions with students are based on professional considerations

The most common metaphor for teachers is that they should be like a “mom,” i.e. endlessly forgiving and accepting. And like any situation with one mom and several children, students were always on the lookout for any signs of partiality.

Over the years, I tried to refine my teaching to eliminate any chance of being accused of favoritism. Instead of asking “who wants to read” or picking a random student, I would always start with the student who was sitting to the far right in the semi-circle. I used rubrics with highlighters to grade papers. For example, if a student lost points because of grammar issues, I would highlight the word “grammar” on the rubric in yellow and then highlight the paper’s grammar mistakes in yellow so they could easily see the correlation between their paper and their grade.

When they handed in an exam, I would immediately flip over the cover page with their name and I graded exams by going through everyone’s first page, then everyone’s second page (without looking back to see how a student did on page 1), etc.

All this effort mitigated some of the complaints but there was no way to make all the grades unbiased in their opinion. For example, I based the portion of the grade for “class participation” on three types of grades: 1) homework and recitations, 2) if they participated in group work and 3) reading checks, when I would walk around the room at the start of class to see if they had written notes/ definitions for the text we would read that day.

I picked which days I would check for reading at random and would write them in my planner ahead of time so I would not base my decision given who was present or whether I could see writing in their texts as I walked into class. But students would still complain, “She KNEW I didn’t do the reading, that’s why she checked today.”

One semester, as I walked out of the last class, one student was telling the others (in English, i.e., wanting to make sure I understood) “She ONLY checked readings on the days I didn’t prepare for class.” I know this was a self-preservation tactic (related to the next point) but the ones who practiced it created an unhealthy atmosphere of distrust towards teachers.

you make your choices and you live with the consequences

I went through my education with the idea that my grades were under my control. However, some students held the view that their grades were concocted from mysterious forces beyond their ken. Bad grades were not a result of them deciding not to do homework, come to class, ask questions or study; bad grades were the result of bad teaching and “circumstances.”

Being caught cheating on an exam or copying from the internet produced anger at me for not telling them that they were not allowed to copy paragraphs verbatim from other sources. When I printed out and highlighted the sections of the syllabus and assignment which explained that copying was not allowed, they said that they had not read that and hence didn’t know, so I did not have the right to lower their grade.

Some students had what I call the “two-world theory”; if they were late to class, they have a good reason but there was no acceptable excuse if another person (such as a food delivery person) was late. This odd dichotomy played out often. Students who missed 25% of my class complained viciously if a teacher missed their office hours. Students who turned in papers late complained about unorganized teachers. Students who broke rules such as using their phones in class, talking incessantly and copying homework from their friends complained if someone in administration did not do their job properly.

I never quite saw the contours of this problem – was it that the students were so endlessly coddled at home that they truly believed nothing could ever be their fault, or they felt so endlessly put upon that they were going to fight for whatever advantage they could get, or they felt everything was unfair and everyone was behaving badly so it didn’t matter if they did as well?

Of course, not all students acted like this, but the ones who did held on to the two-world theory so tightly that pointing out their hypocrisy (“yesterday you complained to me about how that person did not organize their time well and today you were 15 mintues late to class”) effected no change in attitude.

communal cultures means students will work well in groups

This is another issue that I don’t see all the contours of. I assumed that given the students were from tribe-based cultures and often spoke of the Omani dedication to peaceful coexistence, that group work would be a breeze. I quickly learned that a tribal upbringing meant that students would never rat out the students who did no work. It got to the point that a student wrote me an anonymous note asking me to stop doing group work as she had to do all the assignments; the other students in her group did nothing but she couldn’t say that publicly.

So I reworked groups as just discussion-based and told them that I would pick one student from the group at random to explain what the group had decided. This solved the issue of some students not participating.

But another problem remained: some students refused to speak to other students. I would set students in groups, then sit at my desk and pretend I was busy with paperwork. After a few minutes, I would look up and try to asses what was going on. Often if they were in groups of three, two students would talk and ignore the third one. So I learned to put students in pairs or groups of five. And I would always decide on the groups (deliberately splitting up any pairs of friends) as, the few times I let them choose, they would either pick their one friend, sit by the person they thought was the smartest person in the class or sit silently alone, making no effort to create an alliance, which is related to my next point.

try the new

When I was an undergraduate at University of Wisconsin-Madison, I signed up for a class on Northern European history on a whim because I didn’t know anything about that topic. On the first day we were given a list of possible topics for a presentation which would involve us teaching an entire class on the subject we picked. I choose the Finnish Civil War as I knew nothing about it.

When I went to the library to find some books on my topic, I discovered that my professor had written the definitive three volume history of the Finnish Civil War. I researched and cobbled a draft together, then went to his office to ask some questions and ended up sobbing as I was overwhelmed by having to explain this war to all my classmates in front of a Finnish professor. The poor man calmed me down and I managed to pull through.

I continued on this path of picking classes that were way beyond my knowledge base with similar consequences. When I studied at a German university, I took a class on Russian drama because I had never read one. German universities give collective exams after 3 years of study, but since I was transferring back to Wisconsin, I had to go to the professor’s office and have an oral exam at the end of the semester. One of his questions was “What is distinctive about Chekhov’s dramas?” I answered the best I could but I could not get the right answer which was the pauses between when actors speak. I had no idea about this feature as I had only read the plays; I had never seen one performed.

When I was accepted into my Masters of Education program for foreign language and social studies, the university required that I take two American History classes. I picked one on the 1600s and 1700s and one on the civil war. The Early American class had Masters and PhD in American History students and was based on class discussions. In the Civil War class, my classmates were two American History PhD students and we three traded off presenting books we had read. I was in way over my head all semester. I also moved overseas three times without knowing anyone in the country and traveled solo through Europe and several Asian countries.

I am laying this all out to explain why I was surprised that students generally refused to take any new class, even when they had lobbied for the class to be added to the plan of study. The first time a course was offered, so few students would sign up that it was closed or run with only a handful of students. Sometimes a new class was offered for 2 or 3 semesters before it was finally had enough participants. And the first semester of teaching a new class was misery as students dealt with their anxiety by skipping class.

Even a new type of assignment (such as writing a shape poem or a dialog with a character) was met with steep resistance. There would be endless questions and if I said “just go ahead and try, just write something, there’s no grade for this, dive in” inevitably several students would simply stare at the paper until I came and reexplained what to do to them personally. It was never a language issue; they understood what I was asking them to do, they were simply paralyzed at the thought of trying a new style of writing.

Reflections on Ethnographic Work: Ending and Beginning

Teaching Metaphors: Conducting a Jazz Symphony

Teaching: Reflective Teaching and Motivation

Teaching Paired Literary Texts

Reflections/ Research on Teaching Cultural Studies and Literature

Two poems for courage: “Against Hesitation” by Charles Rafferty and “Thalassa” by Louis MacNeice

“Against Hesitation,” by Charles Rafferty

If you stare at it long enough

the mountain becomes unclimbable.

Tally it up. How much time have you spent

waiting for the soup to cool?

Icicles hang from January gutters

only as long as they can. Fingers pause

above piano keys for the chord

that will not form. Slam them down

I say. Make music of what you can.

Some people stop at the wrong corner

and waste a dozen years hoping

for directions. I can’t be them.

Tell every girl I’ve ever known

I’m coming to break her door down,

that my teeth will clench

the simple flower I only knew

not to give … Ah, how long did I stand

beneath the eaves believing the storm

would stop? It never did.

And there is lightning in me still

“Thalassa,” Louis MacNeice

Run out the boat, my broken comrades;

Let the old seaweed crack, the surge

Burgeon oblivious of the last

Embarkation of feckless men,

Let every adverse force converge–

Here we must needs embark again.

Run up the sail, my heartsick comrades;

Let each horizon tilt and lurch–

You know the worst: your wills are fickle,

Your values blurred, your hearts impure

And your past life a ruined church–

But let your poison be your cure.

Put out to sea, ignoble comrades,

Whose record shall be noble yet;

Butting through scarps of moving marble

The narwhal dares us to be free;

By a high star our course is set,

Our end is Life. Put out to sea.

My Job

Reflections on Ethnographic Research in Dhofar Oman

A good poem for hard times – “Atlas” by U. A. Fanthorpe

Antigone and Ismene – Making Difficult Choices

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

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

“Sleeping in The Forest,” Mary Oliver

I thought the earth remembered me,

she took me back so tenderly,

arranging her dark skirts, her pockets

full of lichens and seeds.

I slept as never before, a stone on the river bed,

nothing between me and the white fire of the stars

but my thoughts, and they floated light as moths

among the branches of the perfect trees.

All night I heard the small kingdoms

breathing around me, the insects,

and the birds who do their work in the darkness.

All night I rose and fell, as if in water,

grappling with a luminous doom. By morning

I had vanished at least a dozen times

into something better.

“The Peace of Wild Things,” Wendell Berry

When despair for the world grows in me

and I wake in the night at the least sound

in fear of what my life and my children’s lives may be,

I go and lie down where the wood drake

rests in his beauty on the water, and the great heron feeds.

I come into the peace of wild things

who do not tax their lives with forethought

of grief. I come into the presence of still water.

And I feel above me the day-blind stars

waiting with their light. For a time

I rest in the grace of the world, and am free

Reflections/ Research on Teaching Cultural Studies and Literature

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

Suggestions for Literature Teachers in the Middle East

Two poems for spring: “Dear March – Come in” by Emily Dickinson and “March” by Goethe

“March,” Goethe

 

Look, it’s snowed for hours,

The time is not yet right,

For all the little flowers,

For all the little flowers,

To fill our hearts with light.

The sunlight is deceiving,

Mild but false it shone,

Even the swallow’s cheating,

Even the swallow’s cheating,

Why? He comes alone!

Alone, could I be happy

Even though spring is near?

But if you were with me,

But if you were with me,

Suddenly summer’s there.

“Dear March – Come in,” Emily Dickinson

Dear March – Come in –

How glad I am –

I hoped for you before –

Put down your Hat –

You must have walked –

How out of Breath you are –

Dear March, how are you, and the Rest –

Did you leave Nature well –

Oh March, Come right upstairs with me –

I have so much to tell –

I got your Letter, and the Birds –

The Maples never knew that you were coming –

I declare – how Red their Faces grew –

But March, forgive me –

And all those Hills you left for me to Hue –

There was no Purple suitable –

You took it all with you –

Who knocks? That April –

Lock the Door –

A good poem for hard times – “Atlas” by U. A. Fanthorpe

Foodways and Literature – Animal Poems

Foodways and Literature – Food Stories and Poems

Literature and Ethnography

A good poem for hard times – “Atlas” by U. A. Fanthorpe

“Atlas,” by U. A. Fanthorpe, from Safe as Houses

 

[Atlas is the Greek God who holds up the sky]

 

There is a kind of love called maintenance

Which stores the WD40 and knows when to use it;

 

Which checks the insurance, and doesn’t forget

The milkman; which remembers to plant bulbs;

 

Which answers letters; which knows the way

The money goes; which deals with dentists

 

And Road Fund Tax and meeting trains,

And postcards to the lonely; which upholds

 

The permanently rickety elaborate

Structures of living, which is Atlas.

 

And maintenance is the sensible side of love,

Which knows what time and weather are doing

To my brickwork; insulates my faulty wiring;

Laughs at my dry rotten jokes; remembers

My need for gloss and grouting; which keeps

My suspect edifice upright in air,

As Atlas did the sky.

 

“The Function of Poetry” by Billy Collins

Reflections/ Research on Teaching Cultural Studies and Literature

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

Using Cultural Understandings to Improve Teaching, part 1

 

U.A. Fanthorpe

https://www.poetryfoundation.org/poets/ua-fanthorpe

U A Fanthorpe

Antigone and Ismene – Making Difficult Choices

This is a wonderful article:

https://www.washingtonpost.com/opinions/2024/01/15/hong-kong-security-law-chow-hang-tung-jailed/

I have taught Antigone many times. The first was almost by chance. I needed a Greek play and didn’t want to do Oedipus, so I picked up Antigone and was amazed by how powerful the play was. I had forgotten its strength and, importantly for a literature professor, how it balances out everyone’s POV. There is something to be said about each person’s argument. Teaching it was a joy. All the students had an opinion about what should happen and were happy to engage with the characters and plot. I ended up writing some essays and doing some presentations about using Greek plays on the Arabian Peninsula but what was most interesting about Antigone was that students did not judge Ismene harshly.

Gan’s article sets up a dichotomy with Antigone as the brave/ correct one and Ismene as the sister who must be forgiven. My students did not not make that division – each sister was doing what she felt was right. Most agreed that Antigone was correct to bury her brother against the laws of the state, but that did not necessarily mean that Ismene was behaving badly. I found that quality of acceptance very heartening.

Articles:

“Using Cultural Understandings to Improve Teaching in Oman,” in Unpackaging Theory and Practice in Educational Sciences. Abdülkadir Kabadayı, ed. Lyon: Livre de Lyon. 2023: 129-141.  https://www.livredelyon.com/educational-sciences/unpackaging-theory-practice-in-educational-sciences_595.

“Teaching Paired Middle Eastern and Western Literary Texts,” in Advancing English Language Education. Wafa Zoghbor and Thomaï Alexiou, eds. Dubai: Zayed University Press, 2020: 221-223.

“Teaching Literature on the Arabian Peninsula,” Anthropology News website, October 7 2019. http://www.anthropology-news.org/index.php/2019/10/07/teaching-literature-on-the-arabian-peninsula/

“Writing Prompts to Facilitate Creativity and Interesting Texts,” Proceedings of the 15th Oman International ELT Conferences. Muscat: Sultan Qaboos University Press, 2016: 46-52.

“Selecting the Right Literary Texts for Middle Eastern Students: Challenges and Reactions,” in Focusing on EFL Reading: Theory and Practice. Rahma Al-Mahrooqi, ed. Muscat: Sultan Qaboos University Press, 2014: 165-188.

“Who Are You Calling ‘Coddled’?: ‘Cloistered Virtue’ and Choosing Literary Texts in a Middle Eastern University,” Pedagogy 13.3, 2013: 415-427.

“Do You know a Creon?: Making Literature Relevant in an Omani University,” in Literature Teaching in EFL/ESL: New Perspectives. Rahma Al-Mahrooqi, ed. Muscat: Sultan Qaboos University Press, 2012: 302-314.