Come From Away

Houseways – a discussion with Ahmed Almaazmi and Ayesha Mualla

June 2, 2023June 2, 2023

(photo by Onaiza Shaikh, living room in a rental house in Dhofar)

I had a great conversation yesterday with Ahmed Almaazmi and Ayesha Mualla which we hope will be turned into an Indian Ocean World – New Books Podcast.

One interesting point that came up in our talk was how changes in house design affect the inhabitants. For much of the Arabian Peninsula, the most common type of house had a central courtyard until the 1970s, 1980s or 1990s depending on the area. With this type, not often found in Dhofar, all the rooms of the house open onto a center space that is exposed to the sky. Thus there are open sightlines in all directions; while more recently built houses are often ‘closed’ with hallways and corners which drastically cut down on the chance of seeing other inhabitants.

The reaction to this change can vary from person to person/ family to family. Some might celebrate the feeling of openness and togetherness found in a house with many vantage points to see most or all of the rooms, where it was easy to cross path with family members. Others see modern houses with limited sightlines as a great advantage in that people can come in and leave without others knowing.

One Dhofari friend told me that having a large open area near the front door, big enough for a few sofas, has been a blessing for her elderly father who can sit in that space all day and see every person as they move between the salle, majlis, kitchen, stairs and front door.

On the other hand, a different Dhofari woman told me about the early years of her marriage when she lived with her husband’s parents and felt a tremendous pressure to have herself and her children always well dressed and on-view in the public areas of the house. She and her husband eventually moved into a small rental hour so that she could have a more peaceful life.

This is one of Maneval’s main points in New Islamic Urbanism: The Architecture of Public and Private Space in Jeddah, Saudi Arabia (2019): the built elements for privacy (high walls, limited sightlines in houses etc.) allow for people to act as they chose as they can create non-observed spaces for themselves.

Thus one can imagine a courtyard house with an family member who rigidly watches, criticizes and controls all the movements or a house in which inhabitants happily greet each other and sit together in harmony. Just as there are modern houses in which people are thankful to have privacy and chances to live as they please and other modern houses in which people feel cut off from each other and lonely.

The only drawback to our talk was that, to prepare, I read a published copy of my Houseways in Southern Oman book and found numerous typos. It was disappointing to see so many mistakes: Salalah misspelled, the author R. Guest written with a small ‘g’ and Modern South Arabian languages referred to as “South Arabian languages.” The proof I was given to check was write-protected, so I could make edits but I could not ‘accept’ the changes to see what the corrected version would look like. The result is odd spacing, missing words and small errors. Very frustrating!

Houseways: House plans

Houseways: Dhofari/ non-Dhofari house plans

Houseways is published and more examples of houseplans

Selected references related to Houseways in Southern Oman, Oct. 2022

Houseways in Southern Oman

A new book has been published by Omani author, Huda Hamed: I Saw Her in my Dreams.

May 2, 2023April 29, 2023

A new book has been published by Omani author, Huda Hamed, I Saw Her in my Dreams.

https://www.barnesandnoble.com/w/i-saw-her-in-my-dreams-hulda-hamed/1141318280?ean=9781477326961

https://en.wikipedia.org/wiki/Huda_Hamed

https://arabicfiction.org/en/node/1167

Continue reading “A new book has been published by Omani author, Huda Hamed: I Saw Her in my Dreams.” →

Culture Lessons From Big Bang Theory

April 29, 2023April 29, 2023

(photo by S.B.)

Earlier this spring I needed to spend a lot of nights at home and wanted something light to watch so I started Big Bang Theory, a 1/2 hour comedy program that ran from 2007-2019. The main characters are 4 friends: Leonard Hofstadter (Johnny Galecki), Sheldon Cooper (Jim Parsons), Howard Wolowitz (Simon Helberg) and Raj Koothrappali (Kunal Nayyar) who work at a university. Sheldon and Leonard live next to Penny (Kaley Cuoco).

Unlike other ensemble comedies such as Friends, the characters of Leonard, Sheldon, Howard and Raj come from very different backgrounds but they bond over shared ‘universes’ such as similar academic niches, Star Trek, Star Wars, Marvel Comics, World of Warcraft and other massively multiplayer online games.

What I find interesting is the interplay of lessons learned in homespaces (Texas, Nebraska, India), through religions and how characters use their various abilities. People who have understandings of other cultures can stay on top, while those who are dismissive of other points-of-view lose. For example, Penny, who works as a waitress, is insulted by Leonard’s academically-oriented mother, so Penny takes her to a bar and does shots with Dr. Hofstadter, who can’t hold her liquor and does something embarrassing.

Sheldon attempts to control Leonard are thwarted by Leonard’s girlfriend, a lawyer who is from India. Realizing that pre-marital dating is not accepted by Priya Koothrappali’s conservative parents, Sheldon blackmails Leonard into agreeing to his demands by threatening to tell Priya’s parents that she is dating Leonard.

I love how characters sometimes learn to use (sometimes respect) different types of knowledge and skills. Although Sheldon usually belittles Penny, when he realizes that he is not a good teacher he asks her for help. Similarly, Amy, who has also been dismissive of Penny, invites herself to Penny and Bernadette’s get-together by repeating “I’m a girl” as, despite impressive achievements, she has never had a female friend or been on a sleepover. Amy realizes Penny has access to all sorts of knowledge Amy never had a chance to acquire.

Hence, Penny’s lack of intellectual credentials is a source of amusement at first, but gradually becomes unimportant when it’s clear she how much she can add to their lives in other ways, from rescuing Sheldon’s battle ostrich and getting Sheldon a napkin signed by Spock to including Amy in girl chat.

This is fascinating as I am always interested in how people cope (or fail to cope) with new cultural constructs. For example, Sheldon slowly learns some social codes by rote, such as saying “there, there” and offering a hot beverage when someone is upset. This is carried to the point that, when Raj arrives in a depressed mood, Sheldon goes about making him a cup of bullion as he is out of tea. A hot beverage is required, so a hot beverage of whatever type is available must be given.

Often at the start of an episode, one person will appear to have the upper hand, only to be circumvented by another person’s use of a different kind of power. Sheldon’s eidetic memory helps him win at the card game Mystic Warlords of Ka’a but he is beaten by Wil Wheaton who has a better understanding of people’s motivations.

In another episode, Leonard and Sheldon insult the intelligence of Zach, Penny’s boyfriend with Howard and Raj looking on and giggling. After Zach leaves, Penny tells the 4 men, “For a group of guys who claim they spent most of their lives being bullied, you can be real jerks. Shame on all of you.”

The 4 friends then go to Penny’s apartment to apologize to Zach and the 5 of them end up going to a comic book store together. Sheldon again insults Zach for wanting to read Archie comics, but then realizes that having Zach join them in a group Halloween costume contest could allow them to win. The person they ridiculed is the person who completes their superhero group; Zach agrees, dons a Superman suit and they win.

It’s a lighthearted comedy but it has good lessons about accepting and learning from people who have different knowledge bases.

Reflective Teaching and Motivation

April 24, 2023April 22, 2023

(photo by M. A. AL Awaid)

It is lovely when students who took my classes, graduated and are now teachers in their own right with their own students, come back to chat. We have wonderful talks, reminiscing about old times, funny stories that happened when they were students, teachers who have left, happy memories of Steve Cass and future plans.

It’s good to learn from them about how I was as a teacher, to hear the positive and negative things they remember. A different perspective about effective and not effective instruction methods is always useful and they always help me see my teaching in a new light. It turns out I am not as good as I thought I was about catching students using cell phones in class. But I do amaze students by being able to wrap up class exactly on time – 25 years of practice pays off!

The struggles they have with their students are the same struggles I have. Meeting up gives me a chance to reassure new teachers that teaching has ups and downs and to give examples about choices and mistakes I made when I was teaching them.

One of the things that we talk a lot about is motivation which reminds me of an article I wrote more than 10 years ago:

“Understanding the Impact of Culture on the TESOL Classroom: An Outsider’s Perspective,” TESOL Arabia’s Perspective 18.2, 2011: 15-19. https://www.researchgate.net/publication/277562823_Understanding_the_Impact_of_Culture_on_the_TESOL_Classroom_An_Outsider’s_Perspective

In that text I explain that usually in Omani cultures, it is not polite to make negative comments in public. Thus, if a teacher says “You are bad students” – students will take that to heart, making the classroom more confrontational than it has to be. In some cultures it is expected that teachers raise their voices at students, refuse to answer questions, speak brusquely or use “negative motivation.” These are not effective tactics in Oman.

Former students and I discuss how a teacher’s words are important and that even one sentence can have a huge impact on a student’s life. Many students have told me positive and negative remarks from teachers which either increased or destroyed their confidence.

I have seen teachers declaring “If you don’t study and work hard, you will fail” and students interpreting this as “I will fail you.” Thus, it’s important to phrase motivational statements to be realistic but not defeatist. This means finding a delicate balance between explaining that the student needs to make more of an effort but not making the student feel that success is impossible or disaster is foreordained. It’s a challenge to explain that the choice is in their hands; they have to decide to do the homework, come to class, etc.

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

Reflections/ Research on Teaching Cultural Studies and Literature

Teaching Literature

Communication in Dhofar: Getting Information and (not) Giving Compliments

Eid Mubarak

April 22, 2023April 22, 2023

General Bibliography for Research about Dhofar, Oman – updated spring 2023

April 20, 2023April 20, 2023

General Bibliography for Research about Dhofar, Oman – Dr. Marielle Risse, updated spring 2023

Neither despise, nor oppose, what thou dost not understand – William Penn

Below is the list of texts I have used for research on Southern Oman from the fields of Arabian Peninsula studies; archeology; architecture; anthropology; cultural studies; education and pedagogy; folklore; foodways; history; Islamic studies, literature, literary compilations and secondary writing on literature; memoir; military history; Modern South Arabian languages including grammar, linguistics and translation; ornithology; political science; travel writing, secondary writing on travelers, tourism; women studies; zoology

bibliography for my Houseways project: Selected references related to Houseways in Southern Oman, Oct. 2022

other bibliographies: Bibliographies

my publications about Dhofar/ Oman in the fields of anthropology; architecture; cultural acquisition, education and studies; education/ pedagogy; fairytales and folklore; fishing; foodways; gift/ gift theory; honor killing; houseways; literature, literary compilations and secondary writing on literature; translation; travel writing, travelers and tourism; urban studies

books

Risse, Marielle. 2023. Houseways in Southern Oman. London: Routledge.

—. 2021. Foodways in Southern Oman. London: Routledge.

—. 2019. Community and Autonomy in Southern Oman. New York: Palgrave Macmillan.

articles/ book chapters

Risse, Marielle 2021. “Questions About Food and Ethics,” in Emanations: When a Planet was a Planet. Brookline, MA: International Authors. 403-08.

—. 2020. “Ok Kilito, I Won’t Speak Your Language: Reflections after Reading Thou Shalt Not Speak My Language,” in Octo-Emanations. Carter Kaplan, ed. Brookline, MA: International Authors.: 233-36.

—. 2020. “Teaching Paired Middle Eastern and Western Literary Texts,” in Advancing English Language Education. Wafa Zoghbor and Thomaï Alexiou, eds. Dubai: Zayed University Press. 221-23.

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

—. 2019. “An Ethnographic Discussion of Fairy Tales from Southern Oman,” Fabula: Zeitschrift für Erzählforschung / Journal of Folktale Studies / Revue d’Etudes sur le Conte Populaire 60.3-4 (De Gruyter, Berlin): 318–35.

—. 2017. “Understanding Communication in Southern Oman.” North Dakota Quarterly (Special Issue on Transnationalism) 84.1: 174-84.

—. 2015. “Generosity, Gift-giving and Gift-avoiding in Southern Oman.” Proceedings of the Seminar for Arabian Studies 45: 289-96.

—. 2013. “Throwing Children in the Street: Explaining Western Culture to Omanis.” Emanations: Third Eye. Carter Kaplan, ed. Brookline, MA: International Authors. 265-74.

—. 2013. “Who Are You Calling ‘Coddled’?: ‘Cloistered Virtue’ and Choosing Literary Texts in a Middle Eastern University.” Pedagogy 14: 415-27.

—. 2013. “Frosty Cliffs, Frosty Aunt and Sandy Beaches: Teaching Aurora Leigh in Oman.” Ariel: A Review of International English Literature 43.4: 123-45.

—. 2013. “Verstehen/ Einfühlen in Arabian Sands (1959): Wilfred Thesiger as Traveler and Anthropologist.” Journeys: The International Journal of Travel and Travel Writing 14.1: 23-39.

—. 2012. “Reader’s Guide” for the English version of Khadija bint Alawi al-Thahab’s My Grandmother’s Stories: Folk Tales from Dhofar. W. Scott Chahanovich, trans. Washington, D.C: Sultan Qaboos Cultural Center. 17-23.

—. 2012, May 31. “To Learn Arabic, You Have to Talk the Talk,” The Chronicle of Higher Education. http://chronicle.com/article/To-Learn-Arabic-You-Have-to/132057

—. 2012. “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. 302-14.

—. 2011, July 10. “Bringing Theory Home in Oman,” The Chronicle of Higher Education. B24. http://chronicle.com/article/Bringing-Theory-Home-in-Oman/128139/

—. 2009. “Cultural Refraction: Using Travel Writing, Anthropology and Fiction to Understand the Culture of Southern Arabia.” Interdisciplinary Humanities 26.1: 63-78.

—. 1997. “White Knee Socks vs. Photojournalist Vests: Distinguishing between Travelers and Tourists,” in Travel Culture. Carol Williams, ed. Westport, CT: Praeger. 40-50.

Bibliography – updated spring 2023

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Abu-Lughod, Lila. 2016/1999. Veiled Sentiments: Honor and Poetry in a Bedouin Society. Berkeley: University of California Press.

—. 2013. Do Muslim Women Need Saving? Cambridge, MA: Harvard University Press.

—. 2011. “Seductions of the Honor Crime.” Differences: A Journal of Feminist Cultural Studies 22. 1: 17-63.

—. 2008. Writing Women’s Worlds: Bedouin Stories. Berkeley: University of CA Press.

—. 1991. “Writing Against Culture,” in Recapturing Anthropology. Richard Fox, ed. Santa Fe, N.M.: School of American Research Press. 37-62.

—. 1990. “Anthropology’s Orient: The Boundaries of Theory in the Arab World,” in Theory, Politics and the Arab World: Critical Responses. Hisham Sharabi, ed. New York: Routledge. 81-131.

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—. 1985. “A Community of Secrets: The Separate World of Bedouin Women.” Signs: A Journal of Women in Culture and Society 10: 637-57.

—. 1985. “Honor and Sentiments of Loss in a Bedouin Society.” American Ethnologist 12: 245-61.

Abu-Odeh, Lama 1997. “Comparatively Speaking: The ‘Honor’ of the East and the ‘Passion’ of the West.” Utah Law Review 2: 287-307.

Abu-Zahra, Nadia. 1974. “Material Power, Honour, Friendship and the Etiquette of Visiting.” Anthropological Quarterly 47: 120-38.

—. 1972. “On the Modesty of Women in Arab Muslim Villages – A Reply.” American Anthropologist 72.3: 1079-87.

Ahmed, Qanta. 2008. In the Land of Invisible Women: A Female Doctor’s Journey in the Saudi Kingdom. Naperville, IL: Sourcebooks.

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Akehurst, John. 1982. We Won a War: The Campaign in Oman, 1965-1975. Wilton, Salisbury: Russell.

Akers, Deborah and Abubaker Bagader, eds and trans. 2008. Oranges in the Sun: Short Stories from the Arabian Gulf. London: Lynne Rienner.

Al-Abri, A., E. Podgoma, J. Rose, L. Pereira, C.J. Mulligan, N. Silva, R. Bayoumi, P. Soares, and V. Černý. 2012. “Pleistocene – Holocene boundary in Southern Arabia from the Perspective of Human mtDNA Variation.” American Journal of Physical Anthropology 149.2: 91-298.

Al-‘Amri, Musallim. 2008. Learn and Speak the Jibali Language: Language of the Civilization of ‘Aad. Doha, Qatar: Dar al-Thiqafa.

Al Balushi, Khalid, trans. 2016. Contemporary Omani Poetry in English. Muscat: Ministry of Heritage and Culture.

Al-Belushi, Mohammed. 2008. “Managing Oman’s Archaeological Resource: Historical Perspectives.” Public Archaeology 7.3: 149-173.

Al Dhahab, Ahmed. 1987. The Historical Development of Education in Oman: From the First Modern School in the 1893 to the First Modern University in 1986. Unpublished Ph.D. dissertation. Boston College.

Al Farsi, Abdulaziz. 2013. Earth Weeps, Saturn Laughs: A Modern Omani Novel. Nancy Roberts, trans. Cairo: American University of Cairo Press.

Al Farsi, Sulaiman. 2013. Democracy and Youth in the Middle East: Islam, Tribalism and the Rentier State in Oman. London: I. B. Tauris.

Al Farsy, Muntasir Shaaban. 2015. Happy Platinum Jubilee to the Al Asaidiya. no city; no publisher.

Al-Ghassani, Salim bin Ahmed. 2010. The Way and the Guide [English translation of title]. Salalah, Oman.

Al-Hajri, Hilal. 2006. “British Travelers in Oman from 1627-1970.” Modern Oman: Studies in Politics, Economy, Environment and Culture of the Sultanate. Andrzej Kapiszewski, Abdulrahman al Salimi and Andrej Pikulski, eds. Krakow: Ksiegarnia Akademicka. 63-88.

Al Hamdani, Ibrahim. 2010. Winning Hearts and Minds: Development as an Anti-insurgency Weapon – The Dhofar War. Muscat: Establishment for Press, Publications and Advertising.

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Al-Hikmani, Hadi and Andrew Spalton. 2021. Dhofar: Monsoon Mountains to Sand Seas – Sultanate of Oman. Chicago: Gilgamesh Publishing.

Al Kabani, Said bin Rashid. 2015. A Soldier from Oman: Memory’s Nectar. Khalid al Balushi, trans. Muscat: Bait al Ghasham.

Al-Mandhari, Ahmed, Mohammed Al-Shafaee, Mohammed Al-Azri, Ibrahim Al-Zakwani, Mushtaq Khan, Ahmed Al-Waily and Syed Rizvi. 2008. “A Survey of Community Members’ Perceptions of Medical Errors in Oman.” BMC Medical Ethics 9.13. http://bmcmedethics.biomedcentral.com/articles/10.1186/1472-6939-9-13

Al-Marshudi, Ahmed Salim and Hemesiri Kotagama. 2006. “Socio-Economic Structure and Performance of Traditional Fishermen in the Sultanate of Oman.” Marine Resource Economics 21: 221-230.

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Al Mutawa, Rana. 2022. “Navigating the Cosmopolitan City: Emirati Women and Ambivalent Forms of Belonging in Dubai,” in Migration in the Making of the Gulf Space Social, Political, and Cultural Dimensions. Antia Mato Bouzas and Lorenzo Casini, eds. New York: Berghahn Books. 67-85.

—. 2020, Dec. 9. “Dishdasha Blues: Navigating Multiple Lived Experiences in the Gulf.” London School of Economics Middle East Blog Posts https://blogs.lse.ac.uk/mec/2020/12/09/dishdasha-blues-navigating-multiple-lived-experiences-in-the-gulf/

—. 2019, Nov 8. “Dubai Mall or Souq Naif? The Quest for ‘Authenticity’ and Social Distinction.” London School of Economics Middle East Blog Posts. https://blogs.lse.ac.uk/mec/2019/11/08/dubai-mall-or-souq-naif-the-quest-for-authenticity-and-social-distinction/

—. 2019, April 30. “You Can’t Sit with Us: Prejudice and ‘Othering’ between Khaleejis.” Sekka. https://sekkamag.com/2019/04/30/you-cant-sit-with-us-the-othering-within-arab-gulf-societies/

—. 2019. “The Mall Isn’t Authentic!: Dubai’s Creative Class And The Construction of Social Distinction.” Urban Anthropology and Studies of Cultural Systems and World Economic Development 48: 1-2: 183-223.

—. 2018, Dec.4. “Challenging Concepts of ‘Authenticity’: Dubai and Urban Spaces in the Gulf.” London School of Economics Middle East Blog Posts. https://blogs.lse.ac.uk/mec/2018/12/04/challenging-concepts-of-authenticity-dubai-and-urban-spaces-in-the-gulf/

—. 2017. “Women and Restrictive Campus Environments: A Comparative Analysis Between Public Universities and International Branch Campuses in the UAE.” Higher Education in the Gulf States: Present and Future. 17-9.

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—. 2010. “Immodest Modesty: Accommodating Dissent and the ’Abayah-as-Fashion in the Arab Gulf States.” Journal of Middle East Women’s Studies 6.1: 46-74.

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—. 1991. “Grave Types and ‘Trilith’ in Dhofar.” Arabian Archaeology and Epigraphy 3.2: 182-95.

—. 1991. “Recent Epigraphic Discoveries in Dhofar.” Proceedings of the Seminar for Arabian Studies 21: 173-91.

Al Taie, Hatim and Joan Pickersgill. 2008. Omani Folk Tales. Muscat, Oman: Al Roya Press and Publishing House.

Al Thahab, Khadija bint Alawi. 2012. Stories of My Grandmother. W. Scott Chahanovich et al, trans. Washington, D.C: Sultan Qaboos Cultural Center.

Al Yahya, Eid. 2006. Travellers in Arabia: British Explorers in Saudi Arabia. London: Stacey.

Al Zubair, Mohammad. 2004. Oman – My Beautiful Country. Muscat: Bait Al Zubair Foundation.

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Additional Sources

Allen, Rory Patrick. 2010. Oman: Under Arabian Skies. CreateSpace.

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—. 2011. “The Qaboos-State under the Test of the ‘Omani Spring’: Are the Regime’s Answers Up to Expectations?” http://www.sciencespo.fr/ceri/sites/sciencespo.fr.ceri/files/art_mv.pdf

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Wilson, Alice. 2023. Afterlives of Revolution: Everyday Counterhistories in Southern Oman. Stanford: Stanford UP

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Websites

Enfleurage

https://enfleurage.com/frankincense-via-plants-of-dhofar-guide-to-botany/

Environment Society of Oman

http://www.eso.org.om/

J.E. Peterson

a comprehensive “Bibliography of the Arabian Peninsula” at: http://www.jepeterson.net/sitebuildercontent/sitebuilderfiles/Peterson_Bibliography_of_the_Arabian_Peninsula.pdf

Janet Watson

Janet Watson and Miranda Morris

Janet Watson has a comprehensive “Bibliography of the Modern South Arabian Languages” which includes some works concentrating on history and anthropology, as well as languages – it can be accessed through: https://www.researchgate.net/publication/345983960_Bibliography_of_the_Modern_South_Arabian_languages_Compiled_by_Janet_Watson_and_Miranda_Morris

Selected references related to Houseways in Southern Oman, Oct. 2022

April 20, 2023April 29, 2023

(photo by Onaiza Shaikh)

Selected references related to Houseways in Southern Oman – Dr. Marielle Risse

bibliography last updated Oct. 2022

[references for pre-historic and pre-modern Dhofar are also listed in separate topic-specific bibliographies at the end]

Abdelghani, Montasser. 2013. “The Impact of Shopping Malls on Traditional Retail Stores in Muscat. Case Study of Al-Seeb Wilayat.” Regionalizing Oman. Steffen Wippel, ed. New York: Springer. 227-47.

Abu-Lughod, Janet. 1989. “What Is Islamic about a City? Some Comparative Reflections,” in Urbanism in Islam: The Proceedings of the International Conference on Urbanism in Islam (Tokyo: Middle Eastern Culture Center): 193-217.

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Adam, Khalid and Liudmila Cazacova, 2012. “The Round Dhofari House Popularity Uniting the Past and the Present.” Proceedings of the 6th International Seminar on Vernacular Settlements. Eastern Mediterranean University, Famagusta, North Cyprus. 365-74.

Akcan, Esra. 2014. “Postcolonial Theories in Architecture” in A Critical History of Contemporary Architecture (1960-2010). Elie Haddad and David Rifkind, eds. London: Ashgate. 119-40.

—. 2014. “Global Conflict and Global Glitter: Architecture in West Asia (1960-2010)” in A Critical History of Contemporary Architecture (1960-2010). Elie Haddad and David Rifkind, eds. London: Ashgate. 317-43.

Al Gandel, Thamna and Ibrahim Bryan Finn. 2017. Learn About Dhofar from 530 Questions and Answers. Muscat: Dar al Wraq.

Al Harthy, Sultan. 1992. The Traditional Architecture of Oman: A Critical Perspective. Unpublished M.Arch. thesis. The University of Arizona. https://repository.arizona.edu/bitstream/handle/10150/555398/AZU_TD_BOX353_YARP_1120.pdf?sequence=1 – https://repository.arizona.edu/handle/10150/555398

Al Hinai, H., W. J. Batty and S. D. Probert. 1993. “Vernacular Architecture of Oman: Features that Enhance Thermal Comfort Achieved within Buildings.” Applied Energy 44.3: 233-44. 10.1016/0306-2619(93)90019-L

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—. 2007. “Fashions and Fundamentalisms in Fin-De-Siecle Yemen: Chador Barbie and Islamic Socks.” Cultural Anthropology 22.2: 214–43.

—. 1996. Tournaments of Value: Sociability and Hierarchy in a Yemeni Town. Toronto: University of Toronto Press.

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—. 1987. “Dhofar – What Made it Different” in Oman: Economic, Social and Strategic Development. B.R. Pridham, ed. London: Croom Helm. 51-78.

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—. 1998. “Social Diversity and Changes in the Form and Appearance of the Qatari House.” Visual Anthropology 10.2: 281-304.

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Newton, Lynne and Juris Zarins. 2017. The Archaeological Heritage of Oman. Dhofar Through the Ages. An Ecological, Archaeological and Historical Landscape. Muscat: Ministry of Heritage and Culture Sultanate of Oman.

—. 2014. “A Possible Indian Quarter at al-Baleed in the Fourteenth-Seventeenth Centuries AD?” Proceedings of the Seminar for Arabian Studies 44: 257-76.

Orazi, Roberto. 2002. “The Harbour and City of Khor Rawri.” Journal of Oman Studies 12: 210-22.

Othman, Zulkeplee, Rosemary Aird, and Laurie Buys. 2015. “Privacy, Modesty, Hospitality, and the Design of Muslim Homes: A Literature Review.” Frontiers of Architectural Research 4: 12–23. http://dx.doi.org/10.1016/j.foar.2014.12.001

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—. 2017-2018. “Husn Al Baleed: Civil and Military Architecture along the Indian Ocean in Medieval Times.” Journal of Indian Ocean Archaeology 13-14: 28-41.

Pavan, Alexia and Michele Degli Esposti, 2016. The Urban Shrine in Quarter A at Sumhuram: Stratigraphy, Architecture, Material Culture. Quaderni di Arabia Antica 4, Roma: L’Erma di Bretschneider.

Pirenne, J. 1975. “The Incense Port of Moscha (Khor Rori) in Dhofar.” Journal of Oman Studies 1: 81-96.

“Population.” 2022. Data Portal – National Centre for Statistics and Information. https://data.gov.om/OMPOP2016/population. June 2.

Potts, Daniel. 2016. “Trends and Patterns in the Archaeology and Pre-Modern History of the Gulf Region,” in The Emergence of the Gulf States: Studies in Modern History. J.E. Peterson (ed.). London: Bloomsbury. 19-42.

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Remali, Adel, Ashraf Salama, Florian Wiedmann and Hatem G. Ibrahim. 2016. “A Chronological Exploration of the Evolution of Housing Typologies in Gulf Cities.” City, Territory and Architecture 3.14: 1-15. doi:10.1186/s40410-016-0043-z

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—. 2016. “Visualizing Urban Form as Mass Ornament in Muscat Capital Area” in Visual Culture(s) in the Gulf: An Anthology. N. Mounajjed, eds. Gulf Research Centre Cambridge. 137-58.

Risse, Marielle. 2021. Foodways in Southern Oman. London: Routledge.

—. 2021. “Private Lives in Public Spaces: Perceptions of Space-Usage in Southern Oman,” presentation at Middle East Studies Association annual conference. Montreal, Quebec. December 2.

—. 2019. Community and Autonomy in Southern Oman. Cham, Switzerland: Palgrave Macmillan.

—. 2018. “Accounts from the Journeys of the Brig ‘Palinurus’ Along the Dhofar Coast in the mid-1800s.” Maritime Exploration and Memory Conference, National Maritime Museum, Greenwich, England. Sept. 15.

—. 2015. “Generosity, Gift-giving and Gift-avoiding in Southern Oman.” Proceedings of the Seminar for Arabian Studies 45: 289-96.

—. 2013. “Verstehen/ Einfühlen in Arabian Sands (1959): Wilfred Thesiger as Traveler and Anthropologist.” Journeys: The International Journal of Travel & Travel Writing 14.1: 23-39.

—. 2009. “Cultural Refraction: Using Travel Writing, Anthropology and Fiction to Understand the Cultures of Southern Arabia.” Interdisciplinary Humanities 26:1: 63-78.

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Rose, Jeff. 2022. An Introduction to Human Prehistory in Arabia: The Lost World of the Southern Crescent. New York: Springer.

Rose, Jeff and Yamandu Hilbert. 2014. “New Paleolithic Sites in the Southern Rub’ Al Khali Desert, Oman.” Antiquity 88.341. https://antiquity.ac.uk/projgall/rose341

Rose, Jeff, Yamandu Hilbert, Anthony Marks and Vitaly Usik. 2018. The First People of Oman: Palaeolithic Archaeology of the Nejd Plateau. Sultanate. Muscat: Ministry of Heritage and Culture.

Rose, Jeff, Vitaly Usik, A. Marks, Yamandu Hilbert, Chris Galletti, A. Parton, V. Černý, J. Geiling, M. Morley, and R. Roberts. 2011. “The Nubian Complex of Dhofar, Oman: An African Middle Stone Age Industry in Southern Arabia.” PLoS ONE 6(11) e28239.

“Salalah al-Wusta & Gharbiya: Dhofar Governorate: Documentation and Heritage Management Plan.” 2016. University of Liverpool and the Ministry of Heritage and Culture. https://issuu.com/archiam/docs/20170908_hmp_salalah

Salama, Ashraf. 2015. “Urban Traditions in the Contemporary Lived Space of Cities on the Arabian Peninsula.” Traditional Dwellings and Settlements Review 27.1: 27-39.

—. 2014. “A Century of Architecture in the Arabian Peninsula: Evolving Isms and Multiple Architectural Identities in a Growing Region,” in Architecture from the Arab World (1914-2014): A Selection: Bahrain Catalogue in Biennale Venice. G. George Arbid (ed.). Manama: Bahrain Ministry of Culture. 137-43.

Sale, J. 1980. “The Ecology of the Mountain Region of Dhofar.” The Journal of Oman Studies: Special Report 2: The Oman Flora and Fauna Survey 1975. Muscat: Diwan of H. M. for Protocol. 25-54.

Scholz, Fred. 1980. “Part III. Case Study: The Sultanate of Oman,” in Bedouins, Wealth, and Change: A Study of Rural Development in the United Arab Emirates and the Sultanate of Oman. Tokyo: United Nations University. https://archive.unu.edu/unupress/unupbooks/80143e/80143E07.htm

Singh, Kaushalendra. 2018., Jan 12. “A Saga of Legacy at Bait al Ghassani.” Oman Observer. https://www.omanobserver.om/article/64672/Front Stories/a-saga-of-legacy-at-bait-al-ghassani

Smith, G. Rex and Venetia Porter. 1988. “The Rasulids in Dhofar in the VIIth-VIIIth/XIII-XIVth Centuries.” The Journal of the Royal Asiatic Society of Great Britain and Ireland 1: 26-44.

Smith, John Alexander. 1991.“The Islamic Garden in Oman: Sanctuary and Paradise.” Garden History 19: 187-208.

—. 1983. “Desert Developments.” Building Design 11: 18-21.

Sobh, Rana and Russell Belk. 2011. “Domains of Privacy and Hospitality in Arab Gulf Homes.” Journal of Islamic Marketing 2.2: 125-37.

—. 2011. “Privacy and Gendered Spaces in Arab Gulf Homes.” Home Cultures 8.3: 317-40.

Sobh, Rana, Belk, Russell and Justin Gressel. 2010. “Conflicting Imperatives of Modesty and Vanity Among Young Women in the Arabian Gulf,” in Advances in Consumer Research 38. D. W. Dahl, G. V. Johar, and S. M. J. van Osselaer, eds. Duluth, MN: Association for Consumer Research.

Speck, Jeff. 2013. Walkable City: How Downtown Can Save America One Step at a Time. New York: North Point Press.

St Albans, Suzanne. 1980. Where Time Stood Still: Portrait of Oman. London: Quartet Books.

Stephenson, Lindsey. 2011. “Women and the Malleability of the Kuwaiti Dīwāniyya.” Journal of Arabian Studies 1.2: 183-99.

Stephenson, M.I., Karl, A.R. and David, E. 2010. “Islamic Hospitality in the UAE: Indigenization of Products and Human Capital.” Journal of Islamic Marketing 1.1: 9-24.

Tabook, Salim Bakhit. 1997. Tribal Practices and Folklore of Dhofar, Sultanate of Oman. Unpublished PhD thesis, Faculty of Arts, Exeter University.

Tabuki, Salim Bakhit. 1982. “Tribal Structures in South Oman.” Arabian Studies 6: 51-6. (same author as above)

Takriti, Abdul Razzaq. Monsoon Revolution: Republicans, Sultans and Empires in Oman 1965-1976. Oxford: Oxford University Press, 2013.

Thesiger, Wilfred. 1991/ 1959. Arabian Sands. New York: Penguin.

Thomas, Bertram. 1932, reprint. Arabia Felix: Across the Empty Quarter of Arabia. London: Jonathan Cape.

Usik, Vitaly, Jeff Rose, Yamandu Hilbert, P. Van Peer, and Anthony Marks. 2013. “Nubian Complex Reduction Strategies in Dhofar, Southern Oman.” Quaternary International 300: 244-66.

van Nes, Akkelies and Claudia Yamu. 2018. “Space Syntax: A Method to Measure Urban Space Related to Social, Economic and Cognative Factors,” in The Virtual and the Real in Planning and Urban Design: Perspectives, Practices and Applications. C. Yamu, A. Poplin, O. Devisch, and G. de Roo, eds. Routledge: New York. 136-150.

vom Bruck, Gabriele. 2018. Mirrored Loss: A Yemeni Woman’s Life Story. New York: Hurst.

—. 2017. “Bodies on the Move: Gender Dynamics on a Sanaani Minibus,” in Architectural Heritage of Yemen: Buildings that Fill my Eye. Trevor Marchand, ed. London: Gingko Library. 187-93.

—. 2005. “The Imagined ‘Consumer Democracy’ and Elite Re-Production in Yemen.” Journal of the Royal Anthropological Institute 11.2: 255-75.

—. 1997. “A House Turned Inside Out: Inhabiting Space in a Yemeni City.” Journal of Material Culture 2.2: 139-72.

Walsh, Tony. 2013. Walking Through History: Oman’s World Heritage Sites.

Wanucha, Elizabeth and Zahra Babar, eds. 2018. Hawwa, CIRS Special Issue: Family in the Arabian Peninsula 16.1-3.

Weir, Shelagh. 2007. A Tribal Order: Politics and Law in the Mountains of Yemen. Austin: University of Texas Press.

Wikan, Unni. 1982. Behind the Veil in Arabia: Women in Oman. Chicago: University of Chicago Press.

Winter, Tim. 2015. “Urban Sustainability in the Arabian Gulf: Air Conditioning and its Alternative.” Urban Studies. 1-15. doi: 10.1177/0042098015608782

Wolfe, Charles. 2020, Sept. 9. “Five Principles of the ‘Urbanism of Experience’.” Public Square. https://www.cnu.org/publicsquare/2020/09/09/five-principles-urbanism-experience

Yapicioglu, Balkiz and Liudmila Cazacova. 2018. “‘Omani Burqa’ vs. Decorated Facade of Modern Omani House: The Case of Salalah, Dhofar Region, Oman.” The Academic Research Community Publication. 101-111. ISSN online: 2537-0162

—. 2016. “The Building as a Statement of an Artefact: The Mijmara.” International Journal of Ecology & Development 31.3: 99-116.

—. 2016. “Culture Embedded in City’s Architecture; Incense Burning Custom and Its Effects on Modern Buildings’ Features of Salalah, Oman.” Proceedings of the 5^th International Conference on Sustainable Tourism and Cultural Heritage. Istanbul, Turkey.

Yarwood, John. 2012. Urban Planning in the Middle East: Case Studies. Newcastle upon Tyne: Cambridge Scholars Publishing.

Yule, Paul and K.K. Mohammad. 2006/ 1998. “Report on Al-Baleed Pottery: Reference Collection, RWTH Aachen University” Muscat: Office of the Adviser to His Majesty the Sultan for Cultural Affairs.

Zarins, Juris. 2009. “The Latest on the Archaeology of Southern Oman.” Journal of the American Oriental Society 129.4: 665-74.

—. 2007. “Aspects of Recent Archaeological Work at al-Balid (Zafar), Sultanate of Oman.” Proceedings of the Seminar of Arabian Studies 37: 309-24.

—. 2001. The Land of Incense: Archaeological Work in the Governorate of Dhofar, Sultanate of Oman, 1990-1995. Muscat, Oman: Sultan Qaboos University Publications.

—. 1997. “Mesopotamia and Frankincense: The Early Evidence,” in Profumi d’Arabia. Alessandra Avanzini, ed. Rome: L’Erma Bretschneider. 251-72.

—. 1997. “Persia and Dhofar: Aspects of Iron Age International Politics and Trade,” in Crossing Boundaries and Linking Horizons. G. Young, M. Chavalas and R. Averbeck, eds. Bethesda: CDL Press. 615-89.

Zarins, Juris and Newton, Lynne. 2012 “Al Balid: Ancient Zafar, Sultanate of Oman. Report of Excavations, 2005-2011 and Salalah Survey.” Unpublished ms., Muscat-Salalah.

Zerboni, Andrea, Alessandro Perego, Guido S. Mariani, Filippo Brandolini, Mohammed Al Kindi, Eleonora Regattieri, Giovanni Zanchetta, Federico Borgi, Vincent Charpentier and Mauro Cremaschi. 2020. “Geomorphology of the Jebel Qara and Coastal Plain of Salalah (Dhofar, southern Sultanate of Oman).” Journal of Maps 16.2: 187-98.

Zimmerle, William. 2017. Cultural Treasures from the Cave Shelters of Dhofar: Photographs of the Painted Rock Art Heritage of Southern Oman. Washington: Sultan Qaboos Cultural Center/Liberty Press.

—. 2017. Crafting Cuboid Incense Burners in the Land of Frankincense: The Dhofar Ethnoarchaeology Preservation Project. Washington: Sultan Qaboos Cultural Center/Liberty House Press.

Selected references – Al Baleed and Sumhuram

Albright, Franklin. 1982. The American Archaeological Expedition in Dhofar, Oman, 1952-1953. Washington DC: American Foundation for the Study of Man.

Avanzini, Alessandra, ed. 2008. A Port in Arabia between Rome and the Indian Ocean (3rd C.BC. – 5th C.AD) Khor Rori Report 2. Rome: L’Erma di Bretschneider.

—. 2002. “Incense Routes and Pre-Islamic South Arabian Kingdoms.” Journal of Oman Studies 12: 17-24.

Avanzini, Alessandra and Alexander Sedov. 2005. “The Stratigraphy of Sumhuram: New Evidences.” Proceedings of the Seminar for Arabian Studies 35: 11-7.

Belfioretti, Luca. and Tom Vosmer. 2010. “Al-Balīd Ship Timbers: Preliminary Overview and Comparisons.” Proceedings of the Seminar for Arabian Studies 40: 111-18.

Buffa, V and A.V. Sedov. 2008. “The Residential Quarter,” in A Port in Arabia between Rome and the Indian Ocean (3^rd C. BC – 5^th C. AD). A. Avanzini, ed. Khor Rori Report 2, Roma: L’Erma di Bretschneider: 15-59.

Carter, Henry. 1846. “The Ruins of El Balad.” Journal of the Royal Geographical Society of London 16: 187-99.

Cleveland, R. L. 1960. “The 1960 American Archaeological Expedition to Dhofar.” Bulletin of the American Schools of Oriental Research 159: 14-26.

—. 1959. “The Sacred Stone Circle of Khor Rori (Dhofar).” Bulletin of the American Schools of Oriental Research 155: 29-31.

Costa, Paulo. 1982. “The Study of the City of Zafar (Al-Balid).” Journal of Oman Studies 5: 111-50.

Franke-Vogt, Ute. 2002. “Remarks on the Classification of the Pottery from Al-Balid, Dhofar (Oman).” Unpublished ms., Office of the Advisor to HM the Sultan for Cultural Affairs: Muscat-Salalah.

Giunta, Roberta. 2009. “Coins from Al Balid, A Preliminary Report.” Unpublished ms, Office of the Advisor to HM the Sultan for Cultural Affairs: Muscat-Salalah.

Newton, Lynne and Zarins, Juris. 2014. “A Possible Indian Quarter at al-Baleed in the Fourteenth-Seventeenth Centuries AD?” Proceedings of the Seminar for Arabian Studies 44: 257-76.

Orazi, Roberto. 2002. “The Harbour and City of Khor Rawri.” Journal of Oman Studies 12: 210-222.

—. 2017-2018. “Husn Al Baleed: Civil and Military Architecture along the Indian Ocean in Medieval Times.” Journal of Indian Ocean Archaeology 13-14: 28-41.

Pavan, Alexia and Michele Degli Esposti, 2016. The Urban Shrine in Quarter A at Sumhuram: Stratigraphy, Architecture, Material Culture. Quaderni di Arabia Antica, Roma: L’Erma di Bretschneider.

Pirenne, J. 1975. “The Incense Port of Moscha (Khor Rori) in Dhofar.” Journal of Oman Studies 1: 81-96.

Yule, Paul and K.K. Mohammad. 2006/ 1998. “Report on Al-Baleed Pottery: Reference Collection, RWTH Aachen University” Muscat: Office of the Adviser to His Majesty the Sultan for Cultural Affairs.

Zarins, Juris. 2007. “Aspects of Recent Archaeological Work at al-Balid (Zafar), Sultanate of Oman.” Proceedings of the Seminar of Arabian Studies 37: 309-24.

Zarins, Juris and Newton, Lynne. 2012 “Al Balid: Ancient Zafar, Sultanate of Oman. Report of Excavations, 2005-2011 and Salalah Survey.” Unpublished ms., Muscat-Salalah.

Selected references: Himbert, Rose and Usik – Pre-historic

Hilbert, Yamandu. 2013. “Khamseen Rock Shelter and the Late Palaeolithic-Neolithic Transition in Dhofar.” Arabian Archeology and Epigraphy 24: 51-8.

Hilbert, Yamandu, Jeff Rose and Richard Roberts. 2012. “Late Paleolithic Core Reduction Strategies in Dhofar, Oman.” Proceedings of the Seminar for Arabian Studies 42: 1-18.

Rose, Jeff. 2022. An Introduction to Human Prehistory in Arabia: The Lost World of the Southern Crescent. New York: Springer.

Rose, Jeff and Yamandu Hilbert. 2014. “New Paleolithic Sites in the Southern Rub’ Al Khali Desert, Oman.” Antiquity 88.341. https://antiquity.ac.uk/projgall/rose341

Rose, Jeff, Yamandu Hilbert, Anthony Marks and Vitaly Usik. 2018. The First People of Oman: Palaeolithic Archaeology of the Nejd Plateau. Sultanate. Muscat: Ministry of Heritage and Culture.

Usik, Vitaly, Jeff Rose, Yamandu Hilbert, P. Van Peer, and Anthony Marks. 2013. “Nubian Complex Reduction Strategies in Dhofar, Southern Oman.” Quaternary International 300: 244-66.

Other selected references – pre-modern

Charpentier, Vincent, Jean-Francois Berger, Rémy Crassard, Fredico Borgi and Philippe Béarez. 2016. “Les Premiers Chasseurs-collecteurs Maritimes d’Arabie (IXe-IVe millénaires avant notre ère) [Early Maritime Hunter-Gatherers in Arabia] Archéologie des Chasseurs-collecteurs Maritimes. Catherine Dupont and Gregor Marchand, eds. Paris: Société Préhistorique Française. 345-66. https://www.researchgate.net/publication/311650424_Les_premiers_chasseurs-collecteurs_maritimes_d’Arabie_IXe-IVe_millenaires_avant_notre_ere

Costa, Paulo. 2001. Historic Mosques and Shrines of Oman. Oxford: British Archaeological Reports.

—. 1983. “Notes on Settlement Patterns in Traditional Oman.” Journal of Oman Studies 6.2: 247-68.

de Cardi, Beatrice. 2002. “British Archeology in Oman: The Early Years.” Journal of Oman Studies 12, 2002.

Garba, Roman, Alžběta Danielisová, Maria Pia Maiorano, Mahmoud Abbas, Dominik Chlachula, David Daněček, W. Al-Ghafri, Stephanie Neuhuber, Denis Štefanisko and Jakub Trubač. 20202. TSMO (Trilith Stone Monuments of Oman) Research Project Expedition Report of the 2nd Season 2019-2020. Muscat: Ministry of Heritage and Culture. https://www.researchgate.net/publication/341193620_TSMO_EXPEDITION_REPORT_OF_THE_2nd_SEASON_2019-2020_campaigns_TSMO_2A_2B_Ministry_of_Heritage_and_Culture_Sultanate_of_Oman

Hulton, Jessop and J. Smith. 1830. “Account of Some Inscriptions Found on the Southern Coast of Arabia.” Journal of the Royal Asiatic Society of Great Britain and Ireland 5.1: 91-101.

McCorriston, Joy, Michael Harrower, Tara Steimer, Kimberly D. Williams, Matthew Senn, Mas‘ūd Al Hādhari, Mas‘ūd Al Kathīrī, ‘Ali Ahmad Al Kathīrī, Jean-François Saliège and Jennifer Everhart. 2014. “Monuments and Landscape of Mobile Pastoralists in Dhofar: The Arabian Human Social Dynamics Project 2009-2011.” Journal of Oman Studies 12: 117-44.

Newton, Lynne. 2010. “Shrines in Dhofar,” in Death and Burial in Arabia and Beyond: Multidisciplinary Perspectives, Society for Arabian Studies Monographs 10. Lloyd Week, ed. 329-340.

Potts. D. 2016. “Trends and Patterns in the Archaeology and Pre-Modern History of the Gulf Region,” in The Emergence of the Gulf States: Studies in Modern History. J.E. Peterson (ed.). London: Bloomsbury. 19-42.

Zarins, Juris. 2001. The Land of Incense: Archaeological Work in the Governorate of Dhofar, Sultanate of Oman, 1990-1995. Muscat: Sultan Qaboos University Publications.

Zimmerle, William. 2017. Cultural Treasures from the Cave Shelters of Dhofar: Photographs of the Painted Rock Art Heritage of Southern Oman. Washington: Sultan Qaboos Cultural Center/Liberty Press.

—. 2017. Crafting Cuboid Incense Burners in the Land of Frankincense: The Dhofar Ethnoarchaeology Preservation Project. Washington: Sultan Qaboos Cultural Center/Liberty House Press.

I will be presenting my talk “Good Governance and Open Spaces in Dhofar, Oman” hosted by AnthroState Talks, for the European Association of Social Anthropologists Network on Anthropologies of the State

April 7, 2023April 7, 2023

(photos by Onaiza Shaikh)

“Good Governance and Open Spaces: How the State and Residents Negotiate the Use of Government Land in Dhofar, Oman.” AnthroState Talks for the European Association of Social Anthropologists Network on Anthropologies of the State. May 4, 2023. https://easaonline.org/networks/anthrostate/talks

“Good Governance and Open Spaces” explores a central question that developed from my work on houses and neighborhoods in Oman: how do the federal and municipal government structures create pleasant, well-used public areas within the southern Dhofar region? First I situate my work on housing within three common paradigms: the “happy” city, the Islamic City and the bifurcation within some large, modern Arabian Peninsula cities. I explain how the Omani government has concentrated on a few basics such as trash pick-up and a few amenities such as shelters in scenic areas, leaving many open spaces for citizens and residents to use as they see fit. The result is an unspoken pact in which residents use open areas as they like within certain self-imposed guidelines which prevents harm to the land. If this pact is broken, the government carefully steps in to restore balance.

Dr. Marielle Risse has taught cultural studies, literature and education for 20 years on the Arabian Peninsula. Her latest book, Houseways in Southern Oman (Routledge, 2023), explores how houses are created, maintained and conceptualized in southern Oman. Based on long-term research in Dhofar, it draws on anthropology, sociology, urban studies and architectural history to explain the physical, functional, cultural and social aspects of homes. Her other books are Community and Autonomy in Southern Oman (Palgrave Macmillan, 2019) and Foodways in Southern Oman (Routledge, 2021).

Ramadan Kareem

March 23, 2023March 23, 2023

(posts about Ramadan and Iftar are below the image)

Foodways: Thoughts on Iftars, Food and Cultures

Foodways – Iftars in Ramadan

Images of Food during Ramadan – Iftar Humor and Iftar in Beautiful Places

Iftar in Dhofar – Typical Food Choices

‘Little c’ Culture: Flooded Roads and Cheese Triangles

التحدث – Houseways: Talking Privately in Crowded Rooms – التحدث :على انفراد في الغرف المزدحمة

March 8, 2023March 8, 2023

[I am very grateful to Arooba Al Mashikhi for this translation and to my colleagues Dr. Ali Mohamed Algryani, Dr. Amer Ahmed and Dr. Yasser Sabtan for additional assistance in translating.] first published: Houseways: Talking Privately in Crowded Rooms

In an earlier essay, I discussed how rooms were arranged: https://mariellerisse.com/2021/07/03/houseways-comparisons-types-of-rooms-and-sightlines/

ناقشت في مقال سابق كيف يتم – ترتيب الغرف:

https://mariellerisse.com/2021/07/03/houseways-comparisons-types-of-rooms-and-sightlines/

This essay is one of three related pieces about the interplay between behavior and space: how certain behaviors create a need for a certain kind of space (entryways), how a certain kind of space creates the need for certain behaviors (talking in the salle) and the intermix of house design and behavior (front doorways).

هذا المقال هو واحد من ثلاثة مقالات – مرتبطة بالتفاعل بين – السلوك والمساحة: كيف – تولّدُ أنواعٌ مُعينةٌ من السلوك – حاجة لنوع معين من المساحة (المداخل) ، وكيف – يولّدُ نوع معين من المساحة الحاجة إلى سلوكيات معينة (التحدث في الصالة) والتداخل بين تصميم المنزل وسلوكياته (المداخل الأمامية)

A majlis and salle are usually large enough to seat at least 20 people and square/ rectangular with all the furniture pushed against the walls. Houses are built from concrete block and have tile floors, sometimes partially covered with an area rug, thus everyone in the room can see and hear each other – in a sizable, echoing space, how do people manage to have private conversations?

عادة ما يكون المجلس والصالة كبيران بما يكفي لاستيعاب 20 شخصًا على الأقل ومربع / مستطيل مع دفع قطع الأثاث بمحاذاة الجدران. – تُشيَّدُ المنازل من كتل خرسانية ولها أرضيات من البلاط ، وأحيانًا تكون مغطاة جزئيًا بسجادة تغطي فقط جزءاً من الأرضية، وبالتالي يمكن لكل فرد في الغرفة رؤية وسماع بعضهم – الآخر – في مساحة كبيرة ينتشر فيها الصوت ، كيف يتمكن الأشخاص من – التحدث على انفراد؟

Two types of behavior, non-verbal and talking very quietly, [as discussed in: https://mariellerisse.com/2021/07/03/houseways-comparisons-types-of-rooms-and-sightlines/ ], work for short communications such as imparting information, asking a question and giving a command. In this essay I would like to talk about another strategy: Dhofaris tuning out/ turning away/ politely ignoring visitors. This behavior means that people can have private conversations, after the requirements of hospitality and respect have been met, and that a person who is new to the group has time to adjust.

هنالك نوعان من السلوك؛ السلوك غير اللفظي والتحدث بهدوء شديد (كما تمت مناقشته في: https://mariellerisse.com/2021/07/03/houseways-comparisons-types-of-rooms-and- sightlines/

يعملان على التواصل القصير مثل نقل معلومة أو طرح سؤال أو إعطاء أمر. في هذا المقال أود أن أتحدث عن استراتيجية أخرى: كيف الظفاريون / يرفضون / يبعدون ويتجاهلون الزوار بأدب. يعني هذا السلوك أنه يمكن للأشخاص إجراء محادثات خاصة بعد تلبية متطلبات الضيافة والاحترام ، وأن الشخص الجديد في مجموعة ما لديه الوقت للتكيف.

A female Dhofari friend (A) lived outside of Dhofar for several months where she met an Omani woman (X). When A’s brother (B) came to visit A, he met X’s husband (Y). So when X, Y and their children came to visit Dhofar, A invited them to dinner at her house with the understanding that B would host Y in the majlis with other of A’s male relatives and A would host X in the salle with other of A’s female relatives. I was invited as I had also met X previously.

عاشت صديقة ظفارية (أ) خارج ظفار لعدة أشهر حيث التقت بامرأة عمانية (س). عندما جاء شقيق (أ) المدعو ب لزيارة أ ، التقى بزوج (س). لذلك عندما جاء أطفالهم لزيارة ظفار ، دعتهم “أ” إلى العشاء في منزلها على أساس أن “ب” يستضيف “ص” في المجلس مع أقارب آخرين من “أ” وأن “أ” ستستضيف “س” في الصالة مع أقارب أخريات من الإناث. . لقد دعيت لأنني التقيت أيضًا “س” سابقًا

When X and Y arrived, they were greeted by A and B who stood outside the door, then brought to the respective sitting rooms. When X walked into the salle, all the women (X’s mom, sisters, sisters-in-law, and nieces) greeted X and she was led to a sofa in the middle of the south wall, a few spaces down from A’s mom. A sat in the middle of the east wall and I was in the middle of the north wall. The first twenty minutes was the necessary polite, general conversation in which X asked about everyone’s health and everyone asked X about her health, her family’s health, her trip to Dhofar, where she was staying and did she like the hotel while A was offering drinks and snacks to X and her children. The first round done, the second round started in which more specific questions were asked about X’s health, the health of X’s children and female relatives, their trip to Dhofar and X started to ask about how A’s mother was doing and who were the other women in the room. A’s mother was included in all the questions and responses; X looked at her more frequently than anyone else and the other women, including me, listened to everything with polite attention.

عندما وصل (س) و (ص) – ، استقبلهم (أ) و (ب) الذين وقفوا خارج الباب ، ثم أدخلوهم إلى غرف الجلوس الخاصة بهم. عندما دخلت (س) – الصالة ، استقبلت جميع النساء ( والدة (أ) ، والأخوات ، وأخوات زوجها ، وبنات أختها) (س) وأجلسوها – على أريكة في منتصف الجدار الجنوبي ، على بعد مسافة قليلة من والدة (أ). (أ) جلست في منتصف الجدار الشرقي وكنت في منتصف الجدار الشمالي. كانت أول عشرين دقيقة محادثة عامة مهذبة سألت فيها (س) عن صحة الجميع وسأل الجميع (س) عن صحتها وصحة عائلتها ورحلتها إلى ظفار وأين كانت تقيم وإذا ما كان يعجبها، بينما كانت (أ) تقدم المشروبات والوجبات الخفيفة لـ (س) وأطفالها. – انتهت المرحلة الأولى ، وبدأت المرحلة الثانية حيث – طُرِحَت أسئلة أكثر تحديدًا حول صحة (س) وصحة أطفال (س) والأقارب الإناث ورحلتهم إلى ظفار وثم بدأت (س) في السؤال عن حال والدة (أ) ومن هن النساء الأخريات في الغرفة. كانت والدة (أ) مشتركة في جميع الأسئلة والردود ؛ ونظرت اليها (س) أكثر من أي شخص آخر ، – وأظهرت النساء الأخريات ، بمن فيهم أنا ، تأدباً في الاستماع إلى كل شيء -.

Then we moved to the dining table (on the south side) to eat dinner, then back to the sofas. A few minutes later, with hands washing after dinner and X given a plate of sweets, there was a gradual change in that A’s mother and other female relatives turned their attention away from X by saying prayers using a misbaha (prayer beads), looking at their phone, talking to children or each other. A and X, more than 1 1/2 hours after X had arrived, were able to talk freely about people they knew/ experiences they had had in common.

ثم انتقلنا إلى طاولة الطعام (في الجانب الجنوبي) لتناول العشاء ، – وبعدها عدنا إلى الجلسات وبعد بضع دقائق ، مع غسل اليدين بعد العشاء و بعد أن قدمت (أ) طبقا من الحلوى ، كان هناك تغيير تدريجي في أن والدة (أ) وقريباتها الأخريات صرفن انتباههن عن (س) من خلال التسبيح باستخدام مسبحة خرزية، والنظر إلى هواتفهم ، والتحدث إلى الأطفال أو بعضهن البعض. (أ) و (س) ، بعد أكثر من ساعة ونصف الساعة من وصول (س) ، كن قادرات على التحدث بحرية عن – معارفهن من الاشخاص و تجاربهن المشتركة.

There were the same number of people sitting in the same places as when X had arrived, but instead of one person talking at a time with X and A’s mother as the twin focal points, now A and X were a dyad. A’s female relatives and I sat quietly, sometimes listening, sometimes talking to each other. As the time to leave grew closer, the talk again became more general with people offering X suggestions about where to go site-seeing and what restaurants to eat at. X was invited back to the house, which she parried with how short their stay was and how they had relatives to visit.

كان هناك نفس عدد الأشخاص الذين يجلسون في نفس الأماكن عندما وصلت (س) ، ولكن بدلاً من تحدث شخص واحد في وقت واحد مع (س) و والدة (أ) كمحاور الحديث ، أصبحن (أ) و (س) ثنائي. جلست مع قريبات (أ) بهدوء نستمع أحيانًا، وأحيانًا نتحدث مع بعضنا البعض. مع اقتراب وقت المغادرة ، أصبح الحديث مرة أخرى أكثر عمومية مثل اقتراح حول الأماكن التي يجب أن تزورها (س) والمطاعم التي يمكن تناول الطعام فيها. – دُعيت (س) للعودة مجددا إلى المنزل ورفضت ذلك مع قصر فترة إقامتهم والتزامهم بزيارات عائلية أخرى.

In thinking about this visit beforehand, I had thought that it was too bad A and X would not get time alone (such as meeting at a coffee shop) to catch up. But what happened was that A’s family created that conversational freedom for them, without changing the space or their locations, by shifting their attention away. In a room with 10 women and five children, A and X were able to share reminiscences and catch up on mutual acquaintances.

عندما فكرت في هذه الزيارة مسبقًا، كنت أعتقد أنها كانت سيئة للغاية لأن (أ) و (س) لن – تنفردا بإحداهما الأخرى -(مثلما كان عليه الحال لو أنهما – التقيتا في مقهى) للحديث. ولكن ما حدث هو أن عائلة (أ) أوجدت حرية المحادثة لهم ، دون تغيير المساحة أو مواقعهم ، عن طريق تحويل انتباههم بعيدًا. في غرفة بها 10 نساء وخمسة أطفال ، تمكنت (أ) و (س) من تبادل الذكريات و تعويض مافات من الامور المشتركة. .

To look at this issue from another angle, I was once visiting a Dhofari friend when an older female relative (M) stopped by. I had not met M before and was surprised that the younger women (N) with her was wearing elaborate make-up, a lot of jewelry and a highly decorated dress, shorter in front than in usual for normal visiting. My friend looked at me and said, “bride” in Arabic; women who are newly married usually dress up for visits in the weeks after the wedding. N had recently married M’s son and M was bringing N to meet M’s/ N’s husband’s relatives. N sat silently, looking bored, as we spoke; I felt kind of sorry for her as she must have had several of these types of visits with her new mother-in-law.

للنظر في هذه القضية من زاوية أخرى ، كنت أزور صديقة ظفارية عندما توقفت إحدى قريباتها الأكبر سنًا (م). لم أقابل (م) من قبل وفوجئت أن الشابة معها كانت –قد بالغت في وضع مستحضرات التجميل- ، وتلبس الكثير من المجوهرات وفستانًا مزخرفاً وأقصر في المقدمة من المعتاد في الزيارات العادية. نظرت إلي صديقتي وقالت: “عروس”. عادة ما تلبس النساء المتزوجات حديثًا بهذه الطريقة للزيارات في الأسابيع التي تلي الزواج. (ن) تزوجت مؤخرًا من ابن (م) وكانت (م) تحضر (ن) معها لتلتقي بأقارب زوجها. جلست (ن) بصمت، متمللة، بينما كنا نتحدث. – اشفقت عليها قليلاً لأنها لابد وأنها قامت بالكثير من هذا النوع من الزيارات مع حماتها الجديدة.

But about two years later I saw that situation from a different angle. A female Dhofari friend invited me to her wedding; I agreed but with some trepidation as I had not met any of her family before. I arrived at the house for the party and her mother took me into the salle. I could hear quiet comments of women “placing me” (telling each other who I was) as I walked around to greet each woman. But once I sat down, all the women ignored me. This might sound negative, but it was very freeing – I was in a tightly packed room with every seat taken. All the women were in pretty, loose dresses with lots of perfume, children ran in and out, maids came around offering tea, coffee, juice and water, as well as snacks – there was lots of see and do. Women who came in shook my hand and the women next to me encouraged me to eat and drink so I did not feel any hostility, just a sense that everyone had collectively decided to leave me alone. After about an hour, the woman next to me asked me a few simple questions, I think to test both my level of Arabic and my willingness to engage. When I answered readily, other women joined in with questions and we ended up having a lovely time – joking about husbands and driving cars and studying.

لكن بعد حوالي عامين رأيت هذا الوضع من زاوية مختلفة عندما دعتني صديقة ظفارية لحضور حفل زواجها. وافقت ولكن بتردد لأنني لم أقابل أيًا من عائلتها من قبل. وصلت إلى المنزل من أجل حفل الزواج وأخذتني والدتها إلى الصالة. كان بإمكاني سماع تعليقات صامتة من النساء يحاولن معرفة من أنا (ويخبرن بعضهن البعض من أنا) بينما كنت أمشي لأحيي كل امرأة. لكن بمجرد أن جلست ، تجاهلتني جميع النساء. قد يبدو هذا سلبيا ، لكنه أشعرني بالحرية للغاية – كنت في غرفة مكتظة كل مقاعدها مشغولة. – كانت جميع النساء يرتدين ثيابًا جميلة وفضفاضة مع الكثير من العطور ، وكان الأطفال يركضون ويخرجون ، وكانت الخادمات يقدمن الشاي والقهوة والعصير والماء ، بالإضافة إلى الوجبات الخفيفة – كان هناك الكثير من المشاهدة والحركة. صافحتني النساء اللواتي جئن ، وشجعتني النساء اللواتي يجلسن بجانبي على تناول الطعام والشراب ، لذا لم أشعر بأي نشوز ، فقط شعرت بأن الجميع قرروا بشكل جماعي أن يتركوني وشأني. وبعد حوالي ساعة سألتني المرأة بجواري بعض الأسئلة البسيطة، وأعتقد أنها اختبرت مستواي في اللغة العربية ورغبتي في المشاركة. عندما أجبت بسرعة ، انضمت نساء أخريات لطرح الأسئلة وانتهى بنا الأمر بقضاء وقت ممتع – المزاح حول الأزواج وقيادة السيارات والدراسة.

As I drove home, I thought about the silent bride (N) and wondered if perhaps what I marked as boredom was relief that the women in my friend’s house had given her the same sort of emotional/ psychological break of ignoring her so she could be with a lot of unfamiliar people without having to make conversation. These were women she would know and visit for the rest of her life and rather than perhaps making a misstep at the start of the relationship, she had the chance to look around, listen to the talk, and start to form ideas/ opinions about the women before being expected to join in.

– وبينما كنت أقود سيارتي عائدة للمنزل ، فكرت في العروس الصامتة (ن) وتساءلت عما إذا كان ما أشرت إليه على أنه ملل هو الارتياح لأن النساء في منزل صديقتي قد أعطوها نفس النوع من الراحة العاطفية والنفسية بتجاهلها حتى تتمكن من التعايش مع الكثير من الأشخاص غير المألوفين دون الحاجة إلى إجراء محادثة. كانت هؤلاء النساء ستعرفهن وتزورهن لبقية حياتها وبدلاً من أن ترتكب خطأً في بداية معرفتهم ، أتيحت لها الفرصة للنظر حولها والاستماع إلى الحديث والبدء في تكوين أفكار و آراء حولهن قبل أن – تتوقع منها الأخريات – – الانضمام إليهن.

The spaces within a house for visiting are few and large, thus Dhofaris have created a series of behaviors that make accommodations for others. In certain circumstances, everyone will tacitly ignore 1) people who want to talk about someone that is interest only to them and 2) people who they feel might not want to or be able to join in the conversation. Being able to see and hear others in the same room does not automatically mean it is necessary to engage with them, so privacy is possible even in a crowded salle.

المساحات داخل المنزل للزيارة قليلة وكبيرة ، وبالتالي ابتكر الظفاريون– أنواعاً من السلوك لإقامة الآخرين معهم. في ظروف معينة ، سيتجاهل الجميع ضمنيًا أولا، الأشخاص الذين يرغبون في التحدث عن شخص يهمهم فقط وثانيًا الأشخاص الذين يشعرون أنهم قد لا يرغبون في الانضمام إلى المحادثة أو قادرين عليها. القدرة على رؤية وسماع الآخرين في نفس الغرفة لا تعني تلقائيًا أنه من الضروري التعامل معهم ، لذا فإن الخصوصية ممكنة حتى في صالة – مكتظة بالناس.

Another example of creating privacy for others was discussed in https://mariellerisse.com/2021/07/10/houseways-who-visits-which-rooms/ . Women usually return to their mother’s house after they have their first child. One family I know lives in a house with a mother, several unmarried daughters and several married sons and their families. When a married daughter came back to stay for a few weeks with her new baby, she and husband met in the majlis. The husband was not a close relative so it would not be appropriate for him to spend a lot of time in the salle and it was not possible for him to come to her bedroom as this would mean entering the private area of the house. The men in the house willingly did not use the majlis at certain times so their sister’s husband could visit her and the baby alone.

تمت مناقشة مثال آخر لخلق الخصوصية للآخرين في:

https://mariellerisse.com/2021/07/10/houseways-who-visits-which-rooms/

تعود النساء عادةّ إلى منازل – أمهاتهن بعد إنجاب طفلهن الأول. عائلة واحدة أعرفها تعيش في منزل مع أم وبناتها غير المتزوجات والأبناء المتزوجين وأسرهم. عندما عادت الابنة المتزوجة لقضاء بضعة أسابيع مع طفلها الجديد ، التقت هي وزوجها في المجلس. لم يكن الزوج من الأقارب المقربين، لذلك لن يكون من المناسب له أن يقضي الكثير من الوقت في الصالة ولم يكن من الممكن أن يأتي إلى غرفة نومها لأن هذا يعني دخول المنطقة الخاصة بالمنزل. الرجال في المنزل لم يستخدموا المجلس – في أوقات معينة حتى يتمكن زوج أختهم من زيارتها هي وطفلها بمفردهم.

Houseways: Entrance Ways – Form Follows Function; طرق المداخل – الشكل يتبع الاختصاص

Houseways in Dhofar: Placement of Furniture and Sightlines – التقاليد المتبعة في ترتيب المناز بظفار

Houseways: Who Visits Which Rooms? – التقاليد المتبعة في ترتيب المنازل: أي حجرة يحق للشخص الجلوس فيها؟

– طرق الطعام : بحث في ممارسات الصيد في ظفار وببليوجرافيات مختارة – Foodways: Researching Fishing Practices in Dhofar (in Arabic) and Selected Bibliographies