I will be presenting about my ‘Foodways in Southern Oman’ project at the annual meeting of the American Anthropological Association in November in the session: “Uncovering Truths, Building Responsibility in A Pandemic: Insights from Emerging Monographs at the Nexus of Culture, Food, and Agriculture.”
I am very happy that my Dhofari friends are being careful about corona and not having social events and at the same time… I miss picnics! It’s almost time to go back to work but, even with all the lovely khareef drizzle, it doesn’t feel like there was a vacation as there were no picnics this summer.
“Picnic,” like all food terms, has different meanings as you move between cultures. Visiting family and friends at home, picnics mean making or buying food and then eating it on blankets in a scenic place. I miss deviled eggs, potato salad, coleslaw, and most of all: pie! Sometimes we grill hamburgers or hotdogs, but picnics usually do not mean cooking, especially a picnic with my mom. Her idea of a picnic is getting sandwiches or little containers of chicken salad, tangerine sodas and one bag of chips for me (because of course she doesn’t want any), then driving to a little cove near her house, sitting on a bench and watching the ocean. Pretty perfect except for her relentless chip-stealing.
Picnics here usually involve cooking and a lot of communal work. One person will bring meat and vegetables, others will help cut everything, someone will cook and we will all eat off one plate. Really wonderful in normal times, but dangers abounding in the time of corona as most items are passed hand to hand, such as knives, plates, Tabasco, bottles of water, Kleenex, limes, etc.
I sometimes wish dinner was severed at a less than thermonuclear level of spiciness, but other than that, picnics in Dhofar are delightful and I am looking forward to the winter in which, I hope, corona goes away and I am back on a beach with good food and good friends.
Guess what time the new curfew is?
and to help you remember…
and for fun..
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.
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.
With best wishes for a blessed Eid (and the Omani government emphasizing safety at this joyous time)
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.)
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
- 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 – 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
Dugar – thareet, 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
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.
Vileisis, Ann. (2010) Kitchen Literacy: How We Lost Knowledge of Where Food Comes From and Why We Need to Get it Back.
(photo by Salwa Hubais)
(illustration by Houman Mortazavi)
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 itâ€™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.
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.
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 ublow-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.
Landscapes and Plants
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.