Musing

I am happy to announce that I will be presenting about the research journeys of the ‘Palinurus’ for the conference: Research Expeditions to India and the Indian Ocean in Early Modern and Modern Times, sponsored by the German Maritime Museum / Leibniz Institute for Maritime History; Nov. 3 and 4, 2022

“Explorations in the North-west Indian Ocean: The Research Journeys of the ‘Palinurus’ along the Omani Coast in the mid-1800s.”

Research Expeditions to India and the Indian Ocean in Early Modern and Modern Times, sponsored by the German Maritime Museum / Leibniz Institute for Maritime History. Nov. 3 and 4, 2022.

https://www.dsm.museum/en/exhibition/news/call-for-papers-research-expeditions-to-india-and-the-indian-ocean-in-early-modern-and-modern-times

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

The Arabic Alphabet: A Guided Tour – http://alifbatourguide.com/

by Michael Beard, illustrated by Houman Mortazavi

“Shin is for Saracen” – http://alifbatourguide.com/the-arabic-alphabet/shin/

excerpt:

Shîn is distinguished from Sîn by a triangle of dots over the teeth (as with Tha or Z͎ha). To my ear it makes sense that the Sh sound would be represented like an S with something added. Shîn sounds heavier, thicker, as if it utilized more of the voice-making apparatus. Arabic adds the three dots to Sin (as we add the letter H next to the letter S). 

In manuscripts of sufficient age you will also see the clearer sibilant Sîn carrying the same three-dot load, but underneath, i.e., ڛ, (no doubt to make the difference between Sîn and Shîn unmistakable). In contemporary Turkish (in Roman letters), the SH sound is represented by ş, an S with a cedilla, as in şaşmak, to be surprised, or şişlemek, to pierce to stab, or şiş, a skewer, as in şişkebap

Spring

The great Greek poet Constantine Cavafy lived in Alexandria. He knew enough Arabic to entitle one of his early poems (1890s), «Σαμ ελ Νεσíμ» (Sam el Nesîm), the name of an Egyptian spring festival. Or almost the name, since the festival is properly speaking Shamm al-nasîm, with a Shîn. You cannot blame him, as there is no SH sound in Greek.

Shamma in Arabic means to sniff or breathe in. Shamm al-Nasim means “inhaling the air,” “enjoying the air,” to greet the coming of spring. It can be traced back, before Arabic, to a word with a similar sound, in ancient Egyptian, a proper noun Shemu, the season between May and September. Shamm al-Nasîm is observed by both Christians and Muslims according to the Coptic calendar, the day after Coptic Easter. Edward Lane, writing in 1834, translates shamm al-nasim “smelling of the Z͎ephyr”: “the citizens of Cairo ride or walk a little way into the country, or go in boats, generally northwards to take the air… The greater number dine in the country or on the river” (Lane, 483). It is, Lane adds, a festival observed with persistence: “This year (1834) they were treated with a violent hot wind, accompanied by clouds of dust, instead of the neseem; but considerable numbers, notwithstanding, went out to ‘smell’ it.” 

Cavafy didn’t keep “Sam el Nesîm” in his complete works, perhaps because the premise is too simple. (It’s a poem which says this is a time of celebration, but down deep we know we’ll return to our usual grim lives soon enough. Or, more personally, “it’s their celebration, not mine.”) There are many ways to describe the grain of daily life in a culture other than ours; you can’t help but suspect that even in the most neutral descriptions there is something suspicious or demeaning. If Cavafy knew the etymology, as is likely enough, it would have been possible to make more use of the fact that the contemporary festivals traced back pre-Islamic sources. Poets (شعراء, shu‘râ’) love that.

 

shin4

Steve Cass, teacher and friend

Today is truly a “sorrowing day.” I am grieving the loss of my dear friend and co-teacher, Steve Cass. I met him my first day at work and our offices were next to each others for more than 10 years. A kind and patient man who devoted all his energy to teaching, we had endless talks about how to teach well. He found joy in helping students learn and spent many happy years as head of the Learning Support Center. His legacy of education can be seen in the sadness of all who knew him and the many accolades from former students.  We will all miss him very much – his smile, his positivity, his gentleness, his honesty and bravery in always fighting for what was right for the students.
 
 
“The Tray,” Naomi Shihab Nye
 
Even on a sorrowing day
the little white cups without handles
would appear
filled with steaming hot tea
in a circle on the tray,
and whatever we were able
to say or not say,
the tray would be passed,
we would sip
in silence,
it was another way
lips could be speaking together,
opening on the hot rim,
swallowing in unison.
 
 
 
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photo by Stephen J. Cass
 
 
 

Cows

As I did a post on camels – Camels and Camel-Owners  – I have to give equal time to cows. If Dhofaris have herd animals, it is usually either camels OR cows, not often does a family have both. Although it is common to own goats either alone or with camels or cows. None of the three types of animals like to be in the same area at the same time. In khareef  (the monsoon season which is ending now), camels are taken out of areas which get rain as their flat feet can’t get traction on slippery ground.  Cows are usually kept indoors during the day because of the swarms of mosquitos. With the start of fall weather (sunny and dry), camels will soon be herded back to the regular grazing grounds in the mountains and cows will be let out during the day; but the two types of animals usually keep to separate areas. Goats are almost always let out of pens with a herder, who will steer them away from the larger animals. 

 

cows

a mountain cow pen (photo used with permission)

 

IMG_3577

mountains in khareef

cows in mountain

cows in khareef

cows on beach

cows on the beach

You Have Nothing to Fear from Sheep’s Eyes but Beware the Carrot Sweet: Researching Foodways in Southern Oman

During over a decade of picnics with men from southern Oman, I have never been offered the eyes, brain, tongue or tail of any animal. The cliché of guests being offered the ‘unloved’ parts of an animal doesn’t hold here in the Dhofar region. And it’s not that large platter of rice and meat that will cause you problems. Men will encourage you to eat, but if you gather up a few grains of rice in your hand and lift it towards your mouth, the host’s attention will move on.

If you are given a fish, you can turn the head away from you and start to eat from tail up, scattering by chance a few shreds of lettuce over the eyes. Then you declare yourself full before you need to deal with the stomach area, much less digging into the skull for the fish cheeks.

What you should fear is ladies’ parties with lots of very generous, caring, strong-arming women.

Men usually have dinner with friends on the beach or in a scenic place in the mountain. It’s dark, eating is done quickly and men come and go freely; there is little policing of who eats what. Although the cook might toss special pieces of meat or fish towards you, if you don’t want to eat them, simply leave them alone.

But women parties are usually indoors, with lots of light and everyone sits in their places for several hours so you are constantly under observation.

I love wedding parties because the air is full of beautiful perfumes and everyone is in gorgeous, comfortable, multi-color thobes (the loose, traditional Dhofari dress). And the food is delicious, but you cannot escape it. Either waitresses or relatives of the groom will bring around trays of drinks and sweets and everyone, not just the hostess, but all the other guests, will encourage you to partake.

You have had four cups of super-leaded, espresso-strength, cardamom-spiced Omani qahwa (coffee)? The generous women would like you to have a fifth cup! “You didn’t drink anything! Do you not like the coffee? Do you want tea! BRING TEA, SHE WANTS TEA!”  they call.

You protest but, alas, give up. The tsunami of kindness is coming for you. Take up the tea cup and drink. And as soon as you set down the cup, here come someone with juice, soda, instant coffee, chai ahmar (“red tea,” black tea with only sugar added), chai haleeb (“milk tea,” black tea with milk and sugar), or karak (loose tea with spices and milk).

Then come the sweets accompanied by women benevolently asking you to take another spoonful of halwa, the traditional Omani dessert. And like a swan-dive into a bowl of whipped cream, you submit to your fate: a small plate of carrot sweet, a bowl of crème caramel, a slice of cake, a bowl of ice cream, fruit salad, luqaymat/ loqeemat (sweet fried dough with a sugar syrup), basbousa, and wrapped chocolates.

And now, just as you give up any thought of ever moving again, dinner is served. A generous woman hands you a plate heaped high with a selection of appetizers (hummus, fattoush, baba ghanoush, etc., with pita bread) and qabooli (a dish with spices, rice and meat). Then, of course, dessert is served.

There have been weekends in which I have inhabited both worlds. One night was spent wearing loose cotton trousers and a tunic top with a plain blue headscarf and sitting on a plastic mat on a beach out of sight from any man-made lights. Dinner was fresh-caught fish cooked over a fire. The men in my research group and I ate with our hands, drank Dew, looked at the stars, listened to the sea and talked until 1am. The next night I wore a decorated velvet thobe with full make-up, my meager supply of gold jewelry and a lot of duty-free perfume, in a room full of air-conditioning, bright lights, and delightful women who wanted to stuff me until I burst.

Omani people are very open-hearted and open-handed and doing research on foodways is a lot of fun, but it is not for the meek or the small of stomach.