Musing

Corona, Curfew and Dinner (and good graphics)

Oman now has a curfew – all stores/ restaurants closed and everyone inside from 7pm until 6am which is perfect timing because it is roughly sundown to sunrise. You don’t have look at your watch – just look for the sun. If you see the sun, it’s ok to be outside. If you don’t see the sun, stay in! 🙂

I am very interested in how the curfew might be changing planning for/ cooking dinner, which is usually eaten after 8pm, sometimes as late at midnight or 1am. With the curfew, one can’t order delivery or run to the store for anything. Some restaurants which previously closed mid-day, are now open straight until closing at 6pm (to do cleaning and give staff time to get home). This means no last-minute decisions or going for a schwarma-run at 2am!

When things quiet down, I would like to ask informants how the curfew changed eating habits. A few restaurants are advertising ‘buy at 5pm and reheat later’ – but reheating/ eating ‘old’ food is not often done here.

Restaurant delivery was common, so when the virus hit and restaurants were not allowed to have inside service, the loss of dine-in/ rise of delivery-only did not create a large change in eating patterns. Families could order delivery and then sit together at home, on a beach or in the flat open area to the north of Salalah. But to not have delivery or the chance to buy food after 7pm is a big change and I wonder how families are adjusting to it.

empty roads!

curfew - road

When the virus is beaten, I hope the graphic designers working with the Omani government get medals of appreciation! The government has, since day 1, been clear and unified about the risks of disease and has put out easy-to-understand public safety messages.

my favorite:

curfew - eyes

Eid Mubarak

With best wishes for a blessed Eid (and the Omani government emphasizing safety at this joyous time)

 

 

https://www.instagram.com/p/CDRhdJQj29s/?igshid=1c36nifgcjt4a

 

eid - food

Selected Bibliography: Animals, Birds and Fish in Southern Oman

It is important to look at foodways in the context of the region, so I have been exploring what has been written about animals, birds, fish and the environment in southern Oman.  (photo by S. B.)

Selected Bibliography

Al Hikmani, Hadi and Khaled al Hikmani. 2012. “Arabian Leopard in Lowland Region on the South face of Jebel Samhan, Oman.” Cat News 57: 4-5.

Al-Jufaili, Saud Greg Hermosa, Sulaiman S. Al-Shuaily and Amal Al Mujaini. 2010. “Oman Fish Biodiversity.” Journal of King Abdulaziz University 21.1: 3-51.

Al Kindi, Nasser. 2014. Birds in Oman. Muscat: Muscat Printing Press.

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: 221-30.

Al Rashdi, K. and E. Mclean. 2014. “Contribution of Small-Scale Fisheries to the Livelihoods of Omani Women: A Case Study of the Al Wusta Governorate.” Gender in Aquaculture and Fisheries: Navigating Change – Asian Fisheries Science Special Issue 27S: 135-149.

Ball, Lawrence, Douglas MacMillan, Joseph Tzanopoulos, Andrew Spalton, Hadi Al Hikmani and Mark Moritz. 2000. “Contemporary Pastoralism in the Dhofar Mountains of Oman.” Human Ecology. https://doi.org/10.1007/s10745-020-00153-5

Choudri, B., Mahad Baawain, and Mustaque Ahmed. 2016. “An Overview of Coastal and Marine Resources and their Management in Sultanate of Oman.” Journal of Environmental Management and Tourism 7.1: 21-32.

Erikesen, Hanne and Jens Eriksen. 2010. Common Birds in Oman: An Identification Guide. Muscat: Roya Press.

—. 2005. Common Birds in Oman. Muscat: Roya Press.

Eriksen, Jens, Dave Sargeant and Reginald Victor. 2003. Oman Bird List. Muscat: Sultan Qaboos University, Centre for Environmental Studies and Research.

Galletti, Christopher, Billie Turner, and Soe Myint. 2016. “Land Changes and their Drivers in the Cloud Forest and Coastal Zone of Dhofar, Oman, between 1988 and 2013.” Regional Environmental Change 16.7: 2141–53

Gardner, Andrew. 2013. The Amphibians and Reptiles of Oman and the UAE. Frankfurt: Edition Chimaira.

Hildebrandt, Anke and Elfatih Eltahir. 2008. “Using a Horizontal Precipitation Model to Investigate the Role of Turbulent Cloud Deposition in Survival of a Seasonal Cloud Forest in Dhofar.” Journal of Geophysical Research: Biogeosciences 113 (G4). doi:10.1029/2008JG000727.

Hildebrandt, Anke, Mohammed Al Aufi, Mansoor Amerjeed, Mahaad Shammas, and Elfatih A. B. Eltahir. 2007.“Ecohydrology of a Seasonal Cloud Forest in Dhofar:1. Field Experiment.” Water Resources Research 43 (W10411). doi:10.1029/2006WR005261.

Hildebrandt, Anke and Elfatih Eltahir. 2007. “Ecohydrology of a Seasonal Cloud Forest in Dhofar: 2. Role of Clouds, Soil Type, and Rooting Depth in Tree-Grass Competition.” Water Resources Research 43 (W11411). doi: 10.1029/2006WR005262.

— . 2006. “Forest on the Edge: Seasonal Cloud Forest in Oman Creates its own Ecological Niche.” Geophysical Research Letters 33 (L11401). doi: 10.1029/2006GL026022.

The Journal of Oman Studies: Special Report 2: The Oman Flora and Fauna Survey 1975. 1980. Muscat: Diwan of H. M. for Protocol.

Lancaster, William and Fidelity Lancaster. 1995. “Nomadic Fishermen of Ja’alân, Oman.” Nomadic Peoples 36/37: 227-44.

McKoy, John, Neil Bagley, Stéphane Gauthier, and Jennifer Devine. 2009. Fish Resources Assessment Survey of the Arabian Sea Coast of Oman – Technical Report 1. Auckland: Bruce Shallard and Associates and the New Zealand National Institute of Water and Atmospheric Research.

Omezzine, Abdallah. 1998. “On-shore Fresh Fish Markets in Oman.” Journal of International Food and Agribusiness Marketing 10.1: 53-69.

Omezzine, Abdallah, Lokman Zaibet and Hamad Al-Oufi. 1996. “The Marketing System of Fresh Fish Products on the Masirah Island in the Sultanate of Oman.” Marine Resources Economics 11: 203-10.

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.

Siddeek, M., M. Fouda and G. Hermosa. 1999. “Demersal Fisheries of the Arabian Sea, the Gulf of Oman and the Arabian Gulf.” Estuarine, Coastal and Shelf Science 49.1: 87-97.

Spalton, Andrew, Hadi Al Hikmani, and Khalid Mohammed Al Hikmani. 2014. The Arabian Leopards of Oman. London: Stacey International.

Spalton, Andrew, Hadi Musalam al Hikmani, David Willis and Ali Salim Bait Said. 2006. “Critically Endangered Arabian Leopards (Panthera pardus nimrpersist) in the Jabal Samhan Nature Reserve, Oman.” Oryx 40.3: 287-294.

Partial list of wild animals

from: Spalton, Andrew, Hadi Musalam al Hikmani, David Willis and Ali Salim Bait Said. 2006. “Critically Endangered Arabian Leopards (Panthera pardus nimr) Persist in the Jabal Samhan Nature Reserve, Oman.” Oryx 40.3: 287-294. 291

  • Arabian leopard
  • Wildcat
  • Arabian wolf
  • Striped hyaena
  • Honey badger
  • Blanford’s fox
  • Red fox
  • African small-spotted genet
  • White-tailed mongoose
  • Nubian ibex
  • Arabian gazelle
  • Rock hyrax
  • Indian crested porcupine
  • Ethiopian hedgehog
  • small rodents including gerbil, jird, mice, spiny mice, rat, and shrew
  • gecko, lizard, chameleon, skink, toad
  • bees, butterfly, dragonfly, grasshopper, locust, and moth
  • scorpion, tick, wasp, and snakes, including cobra and viper

Partial list of birds

from: Al Kindi, Nasser. 2014. Birds in Oman. Muscat: Muscat Printing Press.

  • Dhofari and/or migratory: bee-eater, dove, hoopoe, roller, silverbill, swallow and weaver
  • coast – avocet, bittern, coot, crake, duck (pintail), egret, grebe, flamingo, gull, heron, ibis, moorhen, spoonbill, tern, wader
  • grasslands – pipit, raven, grackle, stork
  • wadi/ mountains – courser, partridge, sandgrouse, owl
  • semi-wooded/ woodlands – bunting, cuckoo, flycatcher, grosbeak, kingfisher, pigeon, owl, shrike, sunbird, warbler
  • semi-desert/ desert – bunting, lark, owl, sand partridge, warbler, wheatear
  • raptors – eagle, falcon, kestrel. osprey, vulture

 

 

Common Food Terms in Dhofar, Oman (updated)

Common Food Terms in Dhofar, Oman – Foodways in Southern Oman project

Dr. Marielle Risse

(photo by Salwa Hubais)

This list is in no way definitive and I will continue to update it. I hope to have Dhofari informants add in the words in Arabic, but the corona virus still has its hold on Dhofar and Oman. It is not the time to bother people with academic inquiries. I will wait for better days.

I have added some food-related words referring the animals, weather, locations, etc.

‘A’ means the word is Arabic, ‘G’ means the word is Gibali/ Jebbali/ Shahri. As there are always issues in transliterating Arabic vowels, I have arranged the words alphabetically in English, e.g. raqeeq/ roqaq

 

Abalone – sufela, see Seafood

Appetizers – usually baba ghanoush, fattoush, hummus, stuffed grape leaves etc., with pita bread (khubz lebnani)

Asida/ Asseda – cooked wheat with samn [clarified butter] and sometimes sugar

Baisa – smaller currency in Oman, there are 100 baisa in 1 Omani Riyal, which is worth about 1.9 British pounds (fluctuates) and 2.6 American dollars (steady)

Bamia – okra

Basbousa – semolina cake usually flavored with coconut in Dhofar

Bread – khubz A, types: kak kaek [qaleeb, tanoor (oven) or thakheen (thick) A/ dofdof or godom G], lebnani, luhuh, raqeeq/ roqaq or rekal, roti, qalib/ qibqab

Biscuits – used in the United Kingdom sense of sweet, crunchy baked goods eaten as snacks, not the American sense a type of roll (usually made of flour, baking powder, salt, butter/ shortening, and milk) usually with eaten warm with butter and jam or gravy

“Box” – local term for fish trap, flat-bottomed, metal trap with a rounded top and funnel opening. These are tied to buoys (usually empty plastic containers such as laundry soap jugs) and dropped in the sea. The color/ type of containers, color/ type of rope and knots mark an individual owner.

Branding – wasm, term for both animal and medicinal branding

Briyani – rice dish

Caracal – washq

Chai – see tea

Chutney – a condiment, in India this is usually fruit cooked with spices. In Dhofar the composition varies from family to family but usually made from blended spices with uncooked vegetables. A common one is made from pureed tomatoes, onions and spices and is similar to salsa. A more traditional one is made from pureed garlic and ginger with vinegar

Coffee – four main kinds: 1) qahwa (in Arabic) or “Omani coffee” 2) instant coffee, sometimes called Nescafe although there are other brands of instant coffee for sale, usually served with canned milk and sugar 3) espresso-based drink, American-style drip/ filter coffee is never served 4) drink from one of the several kinds of recently introduced coffee-capsule machines. Like tea, all coffee is served very hot and in cups that are much smaller than typical American mugs.

Coconut – A naregeel; A nakhla palm (coconut or date) tree, nargeel is also sometimes used for a coconut tree

Curry – refers to a stew or vegetables and meat, chicken or fish, not necessarily made with curry powder, which is poured onto a platter to be eaten by being scooped up with bread

Dal – Indian, cooked legumes with onions and spices such as curry leaves, cumin seeds, black mustard seeds, dried red chilies, etc.

Date – A tamr

Desserts: most important is halwa, others include: baklava, basbousa, cakes, cheese-cakes, crème caramel, custards, halwa, halawiyat, kanafeh/ kunafa, luqaymat/ loukoumades, Swiss Roll, “traditional sweet” (pita bread soaked in milk with sugar and cardamom), Umm/ Om Ali

Dhara – corn

Drinks – coffee (qahwa/ Arabic or Nescafe/ instant), tea (with sugar, with sugar and milk or with sugar, milk and spices), juice (fresh or bottled), soda, laban, and bottled water

Doum – fruit of the spina-christi tree

Dugarthareet, cowpeas

Eid – holy day in Islam, Eid al Fitr (see Ramadan) and Eid al Adha after the haj (pilgrimage)

Fatayer A – pie/ pastry, can also be used to mean “pancake,” 1) a thick pastry (with dough similar to but lighter than pizza dough) that is rolled out into an oblong shape with the dough pinched into two pointed ends usually 8-12 inches long and 4 to 6 inches wide, topped with savory (e.g. processed cheese spread and chopped hotdogs) or sweet toppings, usually honey. It is baked open-face and then covered in tin foil. Usually cooked upon order, they are available throughout the day and are sometimes served as part of a meal, especially picnics as they are easy to transport. 2) a very thin batter, similar to a crepe, which is spread on a flat, heated, round, oiled cooking surface. When the bottom is cooked, a filling (usually processed cheese) is spread over the surface. The sides are then turned in until it is rectangular-shaped, then it is flipped over. When cooked, it is transferred to a paper plate and cut into 12 square pieces and usually drizzled with honey. They should be eaten immediately as the dough becomes rubbery and gummy when cold.

Fig – teen A

Fil-fil A – spicy, hot, can mean either hot sauce or hot peppers

Fish – see Seafood

Fruit – most commonly grown in Dhofar: banana, coconut, fig, guava, jackfruit, lemon/ lime, mango, melon, mustafar (custard apple. soursop), papaya, pomegranate. Less common: almond, cherry, chikoo (aka sapodilla), coffee,  jamun (black plum), orange, olive, prickly pear, strawberries. Wild: doum (fruit of the spina-christi tree), fig

Halal – permissible in Islam, specifically here, food that is allowed to be eaten such as animals killed according to Islamic precepts

Halwa A – most popular Omani dessert made with sugar, water, clarified butter, and cornstarch, with various additions (sesame seeds, almonds, cashews, etc.) and flavorings (cardamom, saffron, smoked rose water, etc.). It is slow cooked in large batches and then poured into various-sized plastic trays and bowls. The color varies from a light blond to reddish to almost black depending on ingredients. The consistency is like a tough Jell-O. To eat, one scoops out a teaspoon- to tablespoon-sized piece with a spoon and eats it plain or plops the piece on of a small piece of a thin, plain cracker-like bread (qibqab) and eats both together. You usually take some mouthful by mouthful. It is necessary for special events such as Eid and weddings, but some people have a covered bowl on a tray in the majlis at all times.

Halawiyat A – sweets, fried dough or filo dough with various fillings and flavorings such as honey, nuts, rosewater, cardamom, cinnamon, etc.

Haleeb A – milk

Haram – forbidden in Islam specifically here, food that may not be eaten, including any part of a pig, an animal that was not specifically killed to be eaten (i.e. found dead)/ not killed following Islamic precepts, carnivorous animals, birds of prey, blood or any food with blood and alcohol

Herbs – commonly grown: mint, parsley; less commonly grown: cilantro, lemongrass, thyme; rayhan (basil) is grown for the smell, not for eating; sage is used for tea but not usually grown

Honey – ‘asl

Hyrax (rock) – wubar

Ibex – wael

Iftar – meal served at sunset in Ramadan, laban and dates are almost always taken as soon as the call for the sunset prayer is heard. Some families will break the fast, then the men will go to the mosque to do the sunset prayer, then return home for everyone to eat iftar together. Others will eat a variety of foods, then pray. Whereas a usual dinner consists of one main dish (rice or pasta with protein, vegetables and spices), an iftar should have different savory and sweet dishes. There should be a variety of food such as shorba, thareed, stuffed grape leaves, salads, sandwiches and sambusas, as well fruit, e.g. whole fruit (bananas, grapes, oranges), cut fruit and/ or fruit salad with oranges, watermelon, apples, etc. Sweets include custards, dumplings, Jell-O, kanafeh/ kunafa, luqaymat/ loukoumades “traditional sweet” (pita bread soaked in milk with sugar and cardamom), saffron/ coconut/ chocolate cake, etc. The prized drink of iftar is Vimto, a cordial of fruits and spices that is diluted with water.

Jarbaeb G – flat plain in the area around and behind (to the north of) Salalah

Jebel A – mountain, surrounding Salalah: Jebel Samhan to the west of Salalah, the highest at over 2000 meters, Jebel al Qara behind Salalah, and Jebel al Qara behind Salalah, it continues to the east to the Hadhramaut region in Yemen

Juice – the favorites are lemon with mint and melon, usually served freshly blended; widely available: fresh mango, orange, pomegranate

Kabsa/ kebsa – rice dish, also called maqboos, or mandi/ mehndi

Kak/ kaek, qaleeb, tanoor (oven) or thakheen (thick) A/ dofdof or godom G – bread about 6 inches across, ¾ of an inch thick with hebba sowda (black seeds) and marked with pressed fork tines on top. It can be cooked in wood-fired or gas ovens and can be eaten warm or kept for several days.

Kalhta – mixture, a sour/ spicy dip for cooked meat (usually on skewers) made from vinegar, lemon/ lime and spices

Kanafeh/ kunafa – shredded filo pastry or semolina dough that is baked in sugar-based syrup usually with a layer of cheese, sometimes served with cream or nuts

Karak – loose tea with spices (cardamom, cinnamon, saffron, etc.) and canned milk

Khabisah – flour or semolina cooked with milk and/ or butter with honey, dates, nuts, and/ or coconut and flavored with molasses, cardamom powder and/ or saffron, more usual in the northern parts of Oman than Dhofar

Keema/ Qeema – originally a Hindustani word meaning minced meat, usually beef. In Dhofar it means a warm sandwich filling of minced meat, vegetables (most notably tomatoes, onions and peas) and spices similar to an American “Sloppy Joe” except it is served in a rolled up paratha instead of on a hamburger bun

Khaliyat al nahla A – bee cells, small yeast rolls with processed cheese in the middle and a sugar/ honey syrup poured on top when still warm

Khareef A – autumn, in Dhofar this refers to the monsoon season, June-September

Khubz – bread A, types: kak kaek [qaleeb, tanoor (oven) or thakheen (thick) A/ dofdof or godom G], lebnani, luhuh, raqeeq/ roqaq/ raqeeq or rekal, roti, qalib/ qibqab

Khubz lebnani A – “Lebanese bread,” pita bread

Laban/ labneh/ leben  – fermented milk

Lemon – (pronounced lee-mon, not lem-on) used to refer to small, round, green, “Key West” limes

Lobster – shaarkha, see Seafood

Luban – frankincense (Boswellia sacra), the most important plant in Dhofar. Most women perfume their houses (and sometimes work places) with the fragrant smoke from the burning pieces of resin every day. It is not a food product per se, put high-quality pieces can chewed or put in warm water as medicine for stomach pains.

Luhuh – bread made from a dough with baking powder that is cooked in a skillet with a size/ consistency between an American pancake and a French crepe.

Luqaymat/ loukoumades A – round fried balls of dough, coated with a sweet topping such as sugar syrup, Nutella or sweetened coconut, need to be eaten soon after making

Mageen – meat that is cut into strips, air-dried for a few hours, then cooked in the animals’ fat

Madhbi – meat cooked on heated rocks

Maha – oryx

Majlis – male/ visitor’s sitting room, used by women if there are no male visitors

Mandi/ mehndi – rice dish

Maqboos – rice dish, also called kabsa/ kebsa

Meat – lahm A

Milk – haleeb A

Mishkak – grilled pieces of meat, usually on a skewer

Motbalat G – type of bread that is cooked by burying it under a small amount of ashes and putting the coals on top, shaped like a paratha bread but much harder

Monsoon – khareef, June-September

Mukuskus/ muqasqis – bread with a yeast dough a little lighter and sweeter than pizza dough which is deep fried into pillow shapes about 2 to 3 inches across. These can be kept up to 2 or 3 days after frying and are eaten with tea or milk.

Munj – peas

Nakhla – coconut

Nejd – rocky, mostly flat and barren area on the far side of the mountains as they slope down to the desert (to the north and north-east of Salalah)

“Oil” – clarified butter,  samn

Okra – bamia

Oryx – maha

Paratha  – Indian flatbread cooked in ghee or oil) served plain, with eggs or with dal

Ramadan – he lunar month in which Muslims abstain from food, drink, sex and smoking from sunrise to sunset. It is a time to focus on prayers, charitable giving, reading the Holy Qur’an and family so Muslims should avoid worldly concerns such as getting angry or secular music. Ramadan starts when the new moon is sighted (hence the symbol of Ramadan is a crescent moon) and ends when the next moon is seen and the celebration of Eid al Fitr.

Rice – most common dishes with rice, meat, vegetables and spices: briyani, kebsa/ kabsa/ maqboos, or mandi/ mehndi, qabooli/ qabuli

Riyal – paper currency in Oman, there are 100 baisa in 1 Omani Riyal, which is worth about 1.9 British pounds (fluctuates) and 2.6 American dollars (steady)

Ruman – pomegranate

Qabooli/ qabuli – rice dish

Qahwa A – coffee, also called “Omani coffee”, made from roasted coffee beans that are ground, then boiled (plain or with spices), then other spices and flavors such as cardamom, ginger, rose water, etc. are added. In the northern parts of Oman, it is required to serve this with dates; this is also offered in Dhofar, but tea with cakes or qahwa with halwa (see below) can also be served.

Qatil al-hanash – (“kill the snake,” i.e. hunger), a party with family, friends, or work colleagues in the week before Ramadan to ‘fatten up’ before fasting

Qibqab/ qalib A – ‘put in a mold’ or ‘turned’ or “thin kak” – bread  about 12 inches round and baked by slapping the dough onto the side of a sunken round oven with coals at the bottom. It is usually eaten with Omani halwa

Raqeeq/ roqaqr or  rekal – bread, round, about 24 inches across and very light. The dough is dabbed by hand onto a convex, oiled, heated surface and taken off (not flipped), most often used in Ramadan to make thareed/ threed/ farid, sometimes eaten with processed cheese, rolled up like a long cigar.

Roti – bread, in Indian restaurants it means a flatbread made with stoneground wheat and water (healthier than a paratha because it is not cooked in oil); in fast-food stands, roti means any kind of soft, white flour bun that is cut in half with a filling such as friend egg and cheese

Salona – a thin soup with chicken, meat or fish, usually with purred tomatoes as a base which makes it dark red. It is served in bowls or tin-foil containers

Salle – women’s sitting room, used for female guests and men who live in the house

Sambusas (samosas) – baked or fried pastry with a savory filling such as spiced vegetables, cheese or meat

Samn – clarified butter, called “oil” in English

Schwarma – a sandwich of shaved slices of chicken or meat on a pita bread with various condiments including pickled vegetables (beets, carrots, tubers, etc.), French fries, garlic spread, tahini sauce, ketchup, mayonnaise and hot sauce.

Sardines – see Seafood

Seafood – see end of list

Shaarkha – lobster, see Seafood

Shorba – soup served in Ramadan with beef, vegetables and oats, sometimes with lemon

Shuwa – lamb, goat or camel meat, marinated with spices, wrapped in banana leaves, placed in a pit with coals and covered, usually made in the north of Oman

Souq – market, also spelled souk

Siwiya – vermicelli with honey/ sugar/ molasses and milk, more usual in the northern parts of Oman than Dhofar

Subar – the bitter fruit of the tamarind (tamer hind) tree

Sufela – abalone, see Seafood

Suhoor – meal served before sunrise in Ramadan, not eaten by all Dhofaris as some go to bed late and sleep until mid-morning, but every household has food put out. It’s a fast meal with simple, filling food as people are eating in the time between waking up and the sunrise call to prayer, common foods include asseda/ asida, shorba, thareed or rice with meat or chicken and samn,

Sulhafa – turtle, tradiationaly not eaten in Dhofar,  now forbidden to be eaten by the governemtn

Sweets, see Desserts

Tawa – unleavened bread usually served at breakfast, similar to naan, but often square shaped and cooked on a flat heated metal cooking surface, also called saj

Tea – served as “red” tea [chai ahmar,  black tea with only sugar added], “milk” tea [chai haleeb, black tea with fresh goat, cow or camel milk/ canned milk and sugar], or karak [loose tea with spices (cardamom, cinnamon, saffron, etc.) and canned milk]. Green tea is available but usually not offered to guests, the same with canned iced tea. Tea must be served very hot and usually in cups which to Americans appear tiny (holding perhaps 1/3 cup) and drunk in a few sips.

Thareed – dish made with khubz roqaq soaked in a beef or chicken stock with spices

Traditional foods – in mountains until 1970s, breakfast was often just milk and/or tea, lunch was rice and meat when available/ rice and dugar, dinner was milk with bread if available – tradiaitonl diet was milk, doum, rice, meat, tea, some crops grown in khareef such as cucumbers and dugar (cowpeas)

Tuna – see Seafood

Turtle – sulhafa, tradiationaly not eaten in Dhofar,  now forbidden to be eaten by the government

Umm/ Om Ali – a pudding of bread or pastry baked with sugar, milk or cream, spices (usually cinnamon), perhaps with pistachios, almonds and/ or raisins

Vegetables – commonly grown: cowpeas, cucumber, eggplant, findal (sweet potatoes), peas; eaten but not commonly grown: carrots, chili peppers, garlic, green onions, green/ red/ yellow peppers, lettuce, okra, onions, potatoes, tomatoes – zucchini and gourds/ squash for sale

Vimto – commercially made cordial of fruits and spices that is diluted with water. Some people hate it but it’s ubiquitous in Ramadan. It can also be jazzed up, for example, as a ‘Vimto Mojito’ which has Vimto mixed with slices of lemon or other fruit, sprigs of mint, ice and 7-Up or Sprite.

Wadi – dry river bed, used interchangeably with dry, rocky valley, often with steep, vertical sides

Wael – ibex

Washq – caracal

Wasm – animal branding, also the term used for medicinal branding

Wubar –  rock hyrax

 

Seafood

abalone – sufela, regulated season for a few weeks at the end of November/ December, depending on quantity, some years the season is canceled

amberjack – A shathruch, G shatrach

barracuda –  A akama/ G ‘eqmat (not perceived as dangerous for swimmers close to shore but possibly dangerous for men diving for abalone as fish is attracted to anything sparkling, might bite hand, for example, if person is wearing something silvery)

belt fish – G sasul

black tip trevally – A thumkeri (thum-ker-ri), G thumkiri (thum-kir-ri)

cuttlefish – A habaar, G tarbha, common, usually used for BBQ (not seen as delicacy)

farsh – A gazelle/ G batemeera (only caught with ‘live’ bait, e.g. cut sardines)

grouper –  andak/ andaka/ G. anthka (usually in deepwater @ 200 meters, comes closer to shore in khareef when it can be caught by line)

hagmam – A shatruck/ G shatraq (2rd or 3rd most expensive fish after kingfish, only caught in boxes)

hamour – G difn (2nd or 3rd most expensive fish after kingfish, caught in boxes or by live, usually favorite fish to eat

king fish – A kanud/ G tharnak (most expensive fish at 3 or 4 OR per kilo, caught by line and net, now protected by a winter ‘season’ [allowed to be caught and publicly sold only at certain times], fairly rare in Dhorfar because it prefers flat, sandy seabeds and Dhofar coast/ seabed is usually rocky except the straight, flat beach between Raysut and Taqa)

lobster – shaarkha, regulated season from March to end of the April

mahi-mahi – A anfluss, G bathubon (caught by line)

mussells – A zukka, G zikt (gathered by women at low-tide, often cooked with pasta, usually found along coast north of Salalah)

red mullet – A and G zajajee (only in deep water, caught in boxes)

red seabream – A  fraha/ G farhat (usually in deepwater @ 200 meters, comes closer to shore in khareef when it can be caught by line)

saafi – A seesan, G seedhob (used to be a very important fish for trading, was dried and shipped to other countries, still eaten but not dried and shipped, usually in 2 – 3m water)

salted fish – A marakh malah – salt and raw fish layered in a bucket, covered and kept for 1 to 4 weeks

sardines – freshly caught are served grilled, air dried (usally on a beach) are used for animal fodder

sea catfish – A khann/ G gamm – least expensive kind of fish, often 200 or 300 baisa per kilo

shark – not often caught/ eaten, owaal – dried shark (sliced open, cleaned and, with skin still attached, the meat is sliced into thin sections, this is dried in the sun for 2 to 10 days, fewer days with lower humidity) which can be hung in kitchen and pieces cut off as wanted or pieces soaked in hot water then made into curry.

sheri – A shari/ G hamshk

squid – A habaar, G atharaya – usually caught only in khareef, and further north along the coast than Salalah – often 2-4 kilo, better tasting than cuttlefish

sultan Ibrahim – G. ali br dughun (caught in boxes, not by line)

tuna – unregulated season from the end of January/ beginning of February until end of May, best times are March and April, depending on ocean temperature

trevally – A/ G minaya

 

Selected Bibliography of Works on Omani/ Arabian Peninsula Foodways

Al-Hamad, Sarah. 2016. Cardamom and Lime: Flavors of the Arabian Gulf, the Cuisine of Saudi Arabia, Kuwait, Bahrain, Oman, Qatar and the U.A.E. Singapore: IMM Lifestyle Books.

Baiso, May. 2005. The Arab Table: Recipes and Culinary Traditions. New York: William Morrow.

Campbell, Felicia. 2015. The Food of Oman: Recipes and Stories from the Gateway to Arabia. London: Andrew McMeel.

Kanafani, Aida Sami. 1979. Aesthetics and Ritual in the United Arab Emirates. Unpublished dissertation, University of Texas at Austin.

Maclagan, Ianthe. 1994. “Food and Gender in a Yemeni Community,” in A Taste of Thyme: Culinary Cultures of the Middle East. Sami Zubaida and Richard Tapper, eds. New York:  I.B. Tauris Publishers. 159-72

Miller, Anthony, Miranda Morris, and Susanna Stuart-Smith. (1988). Plants of Dhofar, the Southern Region of Oman: Traditional, Economic, and Medicinal Uses. Muscat: Office of the Adviser for Conservation of the Environment, Diwan of Royal Court.

Morris, Miranda. 2012. “The Aloe and the Frankincense Tree in Southern Arabia: Different Approaches to Their Use,” in Herbal Medicines in Yemen: Traditional Knowledge and Practice, and Their Value for Today’s World. Ingrid Hehmeyer and Hanne Schönig, eds. Brill: Boston. 103-26.

—.  (1997). The Harvesting of Frankincense in Dhofar, Oman. In Alessandra Avanzini, ed.  Profumi d’Arabia. Rome: L’Erma Bretschneider: 231-250.

Rodionov, Mikhail. 2012. “Honey, Coffee, and Tea in Cultural Practices of Ḥaḍramawt,” in Herbal Medicines in Yemen: Traditional Knowledge and Practice, and Their Value for Today’s World. Ingrid Hehmeyer and Hanne Schönig, eds. Brill: Boston. 143-152.

Also helpful

Vileisis, Ann. (2010) Kitchen Literacy:  How We Lost Knowledge of Where Food Comes From and Why We Need to Get it Back.

coffee shop

(photo by Salwa Hubais)

New essays about the Arabic Alphabet: Ba and Ta (by Michael Beard)

(illustration  by Houman Mortazavi)

Ba: http://alifbatourguide.com/the-arabic-alphabet/ba/

Peh: http://alifbatourguide.com/the-arabic-alphabet/peh/

Ta: http://alifbatourguide.com/the-arabic-alphabet/ta/

excerpt from “Ta is for Dragoman”

Ta is for the Arabic verb T-M-M tamma, to be complete. (Tamma, “it’s over.”) One verbal noun is the word tammâm, completion, perfection, the end, a word which readers of the first edition of FitzGerald’s Rubai‘yât of ‘Umar Khayyâm (1859) will see at the bottom of the page under the last poem, where he adds, without translation, “Tamám shud,” the Persian term for “It’s over,” “it’s complete,” “that’s all she wrote,” “finito,” “finis,” “khalâṣ,” “the end,” “ta ta.”

If we’re in this for the shape of the letters we should be ready for disappointment. Except for the dots, it’s just another saucer shape like Ba or Pa. Ta and Ba do not, however, come from the same ancestor. Ta (like the following letter, Tha) was, in an early Nabataean form, two vertical lines, one of which bends to touch the other, something like our lower-case “h.” In successive shapes it gets simpler and simpler, loses its visual identity, gives in to peer pressure, and assimilates to the shape of Ba, with nothing to distinguish it but the dots.

The two dots float side by side above the plate shape (or above the lip at the beginning of a word, or the little notch in the middle of one). In its terminal form two dots above the curved horizontal line seem a little like two eyes hovering over a narrow, wan smile. It would make a good emoticon.

Ta is one of the commonest prefixes in Arabic, and a common suffix as well, an alphabetical handyman who is likely to show up in any part of the word. At the end of a past tense verb (actually verb tenses in Arabic are complicated, but leave that to the experts), Ta can designate the first person. The same suffix can signal that the agent of a past-tense verb is feminine (object or person). In a present tense verb (present being, again, an approximate term) Ta at the beginning can mean it’s a second-person “you” who performs the action. The same prefix attached to a third-person verb signals feminine agent. For other reasons, independent of tense, it can show up in the middle of a word with no warning for the uninitiated reader.

Hard Worker

The new student of Arabic is greeted early on with a list of variations around the three consonants. The stem D-R-S, “to write,” in default form is darasa, “he studied” or “learned.” Double the middle consonant (i.e. darrasa) and we have the second form, “he caused to learn,” or “he taught.” Lengthen the first vowel, and it’s dârasa, “to study.” (There are seven other potential forms that I know of, not our subject.) That second form, darrasa, has a verbal noun with a Ta prefix, tadrîs, “learning,” “instruction.”

Arabic dictionaries are alphabetized by verbal stem, so Ta often just gets in the way. You see the word tadrîs and you may want to look it up: you won’t find it under Ta, but under Dâl, for D-R-S. Pick up a passage of Arabic and we see Ta words everywhere on the page, but most of them are prefixes. Actual Ta words take up only thirteen pages (out of 1301) of the Hans Wehr Arabic dictionary. It’s different in Persian or Turkish dictionaries, where the Arabic verbal nouns are heard as separate loan words and listed under Tay, so that all those Ta prefixes look like separate words, and the Ta entries in Persian or Turkish dictionaries go on for a while.

Tatmîm, “completion,” comes from a Ta verb, T-M-M. Taḥqiq, “research,” comes from a stem Ḥ-Q-Q, “to be correct.” (The noun Haqq, “truth,” is a family member.) The stem which gives us the Arabic numeral “one,” W-Ḥ-D, as a number is wâḥid. Tawḥîd means “unity,” but in a religious sense “belief in the oneness of God,” “profession of faith,” one of the five pillars of Islam.

ta-chapter-head

Frankincense in Dhofar, Oman

Frankincense is the most important product grown in Dhofar and I would like to highlight two wonderful women who are running their own companies which sell products made from Frankincense resin: Trygve Harris (a dear friend and founder of Enfleurage) and Atheer Tabook (founder of Lubaniah).

The Enfleurage website [https://enfleurage.me/] has beautiful photos of the trees and resin, along with a lot of information about the beauties and uses of frankincense:

Atheer Tabook is a 25-year-old Omani girl who has founded her own home business, Lubaniah, that makes natural wellness products. She has combined traditional Dhofari frankincense with the knowledge gained through her university studies to produce soap.”    [from “Working from Home? You’re not Alone,” Times of Oman, May 12, 2018]

 

pot crop - f

Photographs of Dhofar, Oman by S. B.

I am so grateful that a dear friend who is an amazing, creative artist has allowed me to use her photos. She lived in Dhofar for several years and really captured the spirit of this beautiful region.

I work with words but images are essential because if you want to understand a place, you need to see it from many sides with all the senses. Dhofar is the sight of frankincense trees, the smell of frankincense burning, the call of the ladies at Haffa souq telling you to come see their beautiful majmars (frankincense burners), and the sometimes smooth, sometimes bumpy feel of the hardened resin.

Dhofar is the taste of kebsa, basbousa made with coconut, Chips Oman, fresh lime juice with mint, warm paratha with processed cheese, freshly-caught grilled fish served with white rice and dates, coconut milk drunk from the coconut and tea drunk near the edge of Jebel Samhan looking out to the sea. Dhofar is the groups of old women sitting around a plate of stuffed vine leaves talking over all the news and the groups of old men sitting in their daily meeting place surveying everyone who passes and talking over all the news. Dhofar is everyone saying, “it’s qumariya [full moon] let’s have a picnic!” and picnicking in the drizzle of khareef.

Dhofar is the sound of the call to prayer from mosques, the ululating at a wedding party, the whooshing of blow-holes at Muqsal, the howling of winter winds, the thumping bass of a shabab’s car, the squawking of gulls at the beach and parrots in the guava trees, the bellowing of camels standing arrogantly in the middle of the road tossing their heads and refusing to move, the bleating of goats, the lowing of cows, the rustling of palm trees, the low humming of ACs and that odd chirping of lizards.

Dhfoar is the shine of the gold shops, Lulus’ electric neon at night, the warm yellow glow of the fancy streetlights, the flash of bright yellow as a weaver bird wings by, and the scents of dozens of perfumes wafting in the air. Dhofar is hard-packed sand roads along the beach and the rocky roads in the mountains which lead to scenic overlooks, the perfect silence of the Empty Quarter, hot May days, cool January nights and the lovely surprise of seeing a gazelle.

Animals

Landscapes and Plants

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Images about Keeping Safe in Oman: Coivd-19 and Rain Storm

A small collection of images highlighting the Omani government’s efforts to keep citizens and residents safe with frequent and clear messages about Covid 19 and the weather, with a few photos of the effects of the recent rain storm.

Part of my reason for posting is to celebrate these graphic designers whose work conveys vital information in an easy-to-understand manner to people who live in Oman, some who do not speak Arabic. For example, the image about buying animals on-line (not in-person at markets) is clear and the animals are so cute, they attract you to look at them! Another good example is the image from Al Buraimi which has a lot of data carefully laid out so that the reader can understand quickly.

A second reason it that images like this are now seen everyday on social media, but they are ephemeral. I hope the virus will disappear soon and then these type of postings will also disappear. I think it’s important to consider (and remember in the future) how the virus is being fought not just by issuing rules and regulations, but educating, supporting and warning.

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Rainstorm

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A Sense of Place – Everyday Images of Animals and Landscapes in Dhofar

RAIN in Dhofar today! A tropical depression is blessing us with a lot of rain. The camels, cows, goats, and donkeys are going to be really happy – it will be green in Dhofar long before Khareef arrives.

This is the second post of ‘everyday’ images – taken by me, friends or from social media (with the photographer’s name in the image). I think sometimes people focus on the different, the exotic, the special but I want to highlight the normal sights in Dhofar and the great variety of wildlife and landscapes.

Animals

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Landscapes – Coast

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Landscapes – Mountain and Desert

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