Foodways – Kitchens, General Discussion and Changes  

There is usually a lot of open space in kitchens. Sometimes there is a table, but often you can find an empty area in the middle of the room that is five feet square or larger. This is so a lot of women can work together for parties and also because some cooking is done on the floor. For example, large pots of meat are sometimes cooked on gas rings set on the floor because it is easier to stir from a standing position than trying to reach into a pot set on the stovetop. Some kinds of bread are cooked using small gas burners set on the floor.

Kitchens are utilitarian; pretty trays might be leaned against the back-splash or there might be a pretty vase to hold wooden spoons, etc., but kitchens are seldom decorated or set up as welcoming/ comforting spaces. As soon as you walk in, it’s easy to visually orient yourself; often the cupboards have glass fronts so you can see inside them.

Most families will have items for hosting in sight and easy-reach: several sets of teacups and saucers, tea and coffee pots, carafes, glass bowls or plates. There are usually several trays as almost all food and eating utensils, plates, cups, etc. are moved on trays. A platter of rice and meat might be carried by itself after having been prepped in the kitchen, but just as one always gives foodstuffs in a bag, one carries everything connected to eating on a tray – rarely by hand. Dishes for everyday use are usually Melamine or brands such as Luminarc or Corelle.

Stoves run on gas bought in heavy cylinders and placed (sometimes in little locked huts) outside the kitchen; a small hole is drilled through the wall for the pipe which connects the canister to the stove

Clean-up is done while cooking or as soon as the meal is finished. Dirty dishes and food are never left sitting on the counter for long. All dishes are cleaned and put away, the counter-top wiped down and floor swept; the garbage bin is usually covered and if mostly full might be put outside on the steps up to the kitchen.

Thus, for most of the time, the kitchen is empty and very clean. Dhofaris normally only go in the kitchen to supervise or cook before meals or to prepare dishes ahead of time for Ramadan/ Eids and to clean up afterwards.

As most houses have over 20 occupants from several generations, larger and newer houses may have small suites for each married son. This will usually consist of a bedroom with attached bathroom and a sitting room which might have a galley kitchen with a small sink and microwave so they can make tea and simple meals for themselves. Thus there will be one large kitchen for the house, with perhaps a few smaller kitchens for couples.

The smell of cooking food is not regarded as pleasing. The kitchen door is closed while cooking and the extractor fan is usually on full time. After eating in the salle/ majlis/ kitchen one must nullify the effect of food – dishes, kitchen, face, and hands washed, scent reapplied through air fresheners, incense, and/ or perfume.

A few changes in kitchens are that in the past the under-counter area was open, it is now always covered with doors. Also, the above-counter space is now usually filled with additional cupboards. Some newer kitchens have the stove integrated with the counters, not as a separate unit and/ or part of the counter projecting out into the middle of the room with stools on either side for casual dining.

Some features that have not changed are that drawers are not common and the counter (even in custom-designed kitchens) is placed much higher than waist-level. One explanation for the oddly high counters is that previously the cupboards underneath had doors made out of aluminum window frames with plastic (not glass) inserts so the counter had to be high enough to have the frames fit. Another is that with high counters, younger kids can’t reach anything on the counter. There are usually small plastic step stools around to help people work at the counters easily and reach the upper shelves, which can be open or closed cupboards with doors.

Foodways – Images of Galley Kitchens

Foodways – Where to Eat: Kitchen, Salle, Majlis

Example of Kitchen – 1990s/ early 2000s

Reflections on Ethnographic Research: Deciding to Hire Expat Workers (part 1 of 4), repost

(first published October 29, 2020)

The Breadth, Depth, Joy and Beauty of Arabic Literature (and the Arabic Alphabet)

(illustrations by Houman Mortazavi)

Arabic literature is so vast and so beautiful, it does not need my support, but I cannot stay silent in the face of public scorn. Labid, Naguib Mahfouz, Nizar Qabbani, Abdul Rahman Munif, Nawal El Saadawi and hundreds of other excellent writers prove Robert Kennedy’s ignorance.

I taught Arabic literature in translation for more than two decades and would like to recommend a few places to start to enjoy the riches of Middle Eastern writing: Night and Horses and the Desert: An Anthology of Classical Arabic Literature, Victims of a Map: A Bilingual Anthology of Arabic Poetry, The Literature of Modern Arabia and An Anthology of Arabic Literature: From the Classical to the Modern. Excellent writers who are currently publishing include Zakaria Tamer, Reem Bassiouney and Raja Alem.

I am so happy to post new essays from The Arabic Alphabet: A Guided Tour – https://alifbatourguide.com/  Michael Beard was my dissertation professor and has remained a dear friend. The breadth of his knowledge is so heartening to me in these troubled times – he knows Persian/ Farsi, Arabic, Italian, Greek, French, Latin and is learning Chinese. In every conversation, every essay he brings in examples of poems, novels and academic essays from every corner of the world. He is the antithesis of small-minded bigots screaming for attention.

And the illustrations by Houman Mortazavi are lovely, some samples of how the page layouts look can be found here: https://alifbatourguide.com/the-arabic-alphabet/book/

Bibliography – Arabian Peninsula Literature: Fiction, Drama, Poetry and Secondary Sources

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

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

Practicalities of Moving to the Arabian Peninsula: Using the Arabic Language

New essay: “Sîn is for Zenith” on the Arabic alphabet website

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

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New essay: “Gâf is for Cow” on “The Arabic Alphabet” website (by Michael Beard)

(photo by M. A. AlAwaid)

“The Arabic Alphabet” website (written by Michael Beard, illustrated by Houman Mortazavi) – http://alifbatourguide.com/

The Arabic Alphabet: A Guided Tour – Gâf is for cow

excerpt:

The sound is the voiced counterpart of K, matched by the appearance of the letter. If we think of the sound of G as a thickened K sound, adding another spar up there to the spindly shape of Kâf, changing ک to گ, that second sarkesh above the first gives the letter a little heft. An earlier version of Gâf was a Kaf with three dots overhead, which has more or less the same result.

There was a time when the three-dotݣ was the more common way to change a K to a G. William Jones’s Grammar of the Persian Language (1809) suggests using either. In Ottoman Turkish ݣ represented the NG sound. It’s still used that way in Uighur, Kirgiz, Turkmen and probably others.

گ exists in Persian, Ottoman Turkish, Urdu, Pashto, Sorani & Kurmanji Kurdish, Uighur, Pegon, Jawi, and other scripts about which I know nothing except the fact that they exist, if that. What with the absence of a hard G sound in Arabic (with dialectical exceptions) you won’t find the letter Gâf there. Kâf alone suits them fine.

Persian speakers, though they had the sound, got along without the letter Gâf for a long time. Clearly, it was easy enough to use the naked ک / ك for two sounds. We do the same thing in English when we use C for two sounds (for a K or an S), or, for that matter, as we do with the letter G (our Gaf equivalent, whose name is pronounced Jee).

When Arabic takes in a G word as a loan, the word itself is likely to change. One possible substitute is Jim. “Google” (Persian گوگل) becomes جوجل.The Persian word گوهر, gowhar, essence, true inner nature of something, also a jewel, became in Arabic جوهر , jawhar. Later it was borrowed back into Persian, so today in Persian dictionaries you will find both jowhar and gowhar, meaning as nearly as I can determine, the same thing.

Loan words and loan names like Chicago (which has two non-Arab sounds, both G and CH) require some ingenuity: sometimes the substitute is Ghayn, thus شیکاغو, which becomes Shikaghu, different but perfectly recognizable. “Cigarette” (Persian sigâr) is sijâra, سجارة, with a Jim. Pythagoras is Fithâghûras, فيثاغورس, with a Ghayn.

Gaf word گیج, gij, is “dizzy.” Gâf is for گم, gom, “lost.” Gomnâm , گمنام, is “unknown,” “obscure.” Gardesh, گردش, is rotation, or circulation, but also an excursion or promenade, going for a walk, just wandering. The gard part is linked etymologically with gerd, “round,” thus “walking around.” Think of gardesh as the emblem for activity without a goal, something like French flânerie, to wander with no particular destination and nothing to gain. An approximate equivalent in Turkish is gezmek, “to wander,” source of gezeğen, a planet, because planets seem to wander when seen in comparison to the motions of the fixed stars. The English word “planet” of course follows the same logic (from Greek plánēs, πλάνης, wandering).

Gomrok (Turkish gümrük), “customs” (originally a term for a custom house), is the source for a word which visitors to Iran are likely to encounter early, crossing a border or getting out of the airport. The Arabic equivalent is jumruk (the 4-consonant stem, J-M-R-K, tipping us off to the possibility of a loan word, which it is). Logic says that the chain of borrowings follows Turkish, and that Turkish picked it up from Greek κομμέρκιον. Kommérkion has generated successors in the other direction (through Latin commercium). In fact, Gümrük is cognate with the English “commerce.”

Gâf word گران, gerân, means “expensive.” A geru, گرو, is a pledge, a pawn, a deposit. Ganj, گنج, means “treasure.” The Persian proverb says “Hich ganj bidun-e ranj,” ranj being “exertion,” “pains”: There’s no treasure without working for it, i.e. no gain without pain. (At one time the National Bank, Bânk-e Melli, had a slogan – if I remember correctly– ganj bidun-e ranj. Approximately “treasure without pain.”)

There is an Arabic word, kanz, meaning the same thing. It was at one time, early in the history of the language, a loan word from Persian, Old Persian, borrowed so early that the Arabic form had time to develop a proper stem, triliteral K-N-Z, meaning “to bury, to accumulate, to hoard.” It occurs in the Qur’ân (notably in Al-Kahf, “The Cave,” in that strange and beautiful parable of the treasure buried below the crumbling wall (18.82).

The Old Persian word also migrated as a loan word to Greece, where it became gáza (γáζα), treasure, royal wealth, and there too sounded so Greek it was expanded to gazofulákion (γαζοφυλáκιον), the royal treasury. It was already established by the time of the Gospel of John, where, for instance, Jesus has a debate with the Pharisees in front of the γαζοφυλáκιον (John 8.20).

New essay: “’Ayn is for Arab” on “The Arabic Alphabet” website (by Michael Beard)

New essay: “Kâf is for Karavan” on “The Arabic Alphabet” website (by Michael Beard)

New Essay: “Ṭâ Is For Talisman” on The Arabic Alphabet website

Me Talk Pretty Never: Learning Arabic, part 1

 

What “Come from Away” Means

(photo by M. A. AlAwaid)

Someone recently commented that I named this website after the musical, Come from Away, which is based on what happened when 38 planes were diverted to Gander, Newoundland on 9/11.

I love that musical, especially the song “Me and the Sky,” but that’s not where the title comes from. I first heard “come from away” more than 50 years ago in the British Virgin Islands. The term was used by people in the BVI to refer to those who were not from the islands. When I was young, my parents lived in Puerto Rico and bought a piece of land on one of the islands, so my family was referred to as “come from away.”

When I decided to start my website, I used that term as a way to say ‘non-local’ as I was writing about Oman, but I am not Omani.

Reflections on Ethnographic Research: (Not) Asking Questions

Ethnography – Finding the Middle Ground, part 1 of Discussing Photographs

Ethnography – Staying Calm

Ethnographic Work and Pop Songs, updated

 

Water Bottles, Work Boots, Doors and Tribes

(photo by M. A. Al Awaid)

Even after two years in the States, I have a lot of ‘muscle memory’ from living in Oman. I still dislike shaking hands and I can’t seem to stop offering people bottles of water. If you show up at my office, I am going to ask if you would like some water. And I feel it keenly that the hot water situation is not figured out sufficiently for me to ask if you would like tea.

One of the many, many wonderful aspects of living in Oman was the constant offering of tea. Many people know this as a kind of joke or marketing ploy but I loved it. When going rug shopping, of course a cup of hot sweet tea makes the bargaining more fun, more like a social interaction. I had lovely conversations drinking tea with the men who worked at my favorite rug shop next to Muttrah Souq.

However, now when I ask people if they want water, I usually get a ‘deer in headlights’ look and a quick refusal. Americans don’t have time, but also I sometimes feel that there is a layer of ‘I don’t want to be indebted.’ If you give me something, what might I have to do in the future?

The people who usually accept are my favorite Americans: blue collar workers. If I am struggling with an armful of papers, it is most often the person in work boots who will open the door, make a joke, hold the elevator or give me a quick smile of understanding. Even before I moved to Oman, I felt an affinity for these people who move, in a fashion, through tribal patterns.

To me “tribal patterns” means an understanding that none of us have everything we need to make it through the day, so what you have at hand to offer other people, you offer. And what you need, you ask for (implicitly or explicitly). Between neighbors in Oman, there is no counting, e.g., “I received this so I must give that is return.” In some cases I know, the neighbors with less financial security received food almost every day and never reciprocated. Some men never brought food to picnic dinners and this was never mentioned – everyone was glad they came, showing up with or without some snacks made no difference.

Often I have found that blue-collar workers in the Boston area live within the same framework. I feel like there are invisible webs of connections with me handing out bottles of water to carpenters, construction workers, movers and delivery people and me getting repaid by different sets of carpenters, construction workers, movers and delivery people holding doors open for me.

I recently attended a lecture by a scholar who, in the midst of a larger discussion, pointed out the problems inherent in “tribalism,” which they defined loosely as groups who unthinkingly follow a particular creed. After the talk, I wrote an e-mail to the scholar, saying:

I am sure you have debated this endlessly, but I do want to make a pointed objection to the use of “tribes” as negative given that I have studied tribes on the Arabian Peninsula for over 15 years.

The answer was rather like the Grinch patting Cindy-Lou Who on the head. The scholar stated that while tribalism “is a problem, but there is nothing wrong with being a member of a tribe.”

Further, they wrote, “in the broader sense of the word, as I use it, we are all members of tribes. In any case, I hope it was clear that I do not use the term pejoratively.”

You can’t claim “this is what I want the word to mean” while ignoring how it is used in everyday life. As an academic in a position of power, you should define your terms carefully and be sure to acknowledge the background, main-stream usage, other points of view and mis-use of your terms.

“Tribe” has been used for centuries to not only describe but dismiss/ disrespect groups of non-Western peoples as being part of “non-evolved” cultures. Tribalism/ tribal/ tribe are used almost exclusively as negative terms within the USA/ EU/ UK. If someone has a “tribe-mentality” the connotation is that they cannot think objectively or rationally. It is not a word that can be pulled out from its cluster of negative connotations when referring to human behavior.

[And it is worth thinking about how the negative connotation of tribal = sheep-like behavior is transmuted to positive when it is used as an adjective for a purchasable item, e.g. tribal jewelry.]

A further part of the scholar’s answer was: “I would say that tribalism is a human universal, present to varying degrees in all cultures and built into the way humans think and feel, but not insurmountable.”

“Not insurmountable”? Insurmounting tribes is an objective only if you are thinking of “tribal” as negative, e.g. backwards, hide-bound and incapable of independent thought.

Obviously, that’s not how I think of tribes, either in the established sense (e.g., tribes in Dhofare) or the more casual sense (e.g., construction workers in Cambridge). I think of tribes as groups of people who support each other and, to come back to the point about offering bottles of water, do not shy away from interdependency.

Predator Anthropologists, Anthropologist Predators: Anthropological Metaphors in Popular Movies

Reflections on Ethnographic Research: (Not) Asking Questions

Marriage and Peace/ Marriage and Joy in Dhofar

‘Little c’ Culture: Flooded Roads and Cheese Triangles

New essay: “Kâf is for Karavan” on “The Arabic Alphabet” website (by Michael Beard)

“The Arabic Alphabet” website (written by Michael Beard, illustrated by Houman Mortazavi) – http://alifbatourguide.com/

Kâf is for Karavan – https://alifbatourguide.com/the-arabic-alphabet/kaf/

excerpt

âf’s Phoenician predecessor, also a K sound, was Kaph, one of the letters whose name has a meaning: the hollow of the hand, the palm. The word (kaff) survived in Arabic and the usual companion languages. In Persian poetry a glass of wine is traditionally held in the kaff. The constellation we know as Andromeda was once called in Arabic The Hand decorated with Henna, Al-Kaff al-khad͎îb, الکفّ الخضیب. (Khad͎ab is one of two words for henna, the other being the more recognizable h͎innâ’.) A kaffa is the pan of a scale or balance. The dual form of the word, kiffatân, is our constellation Libra.

A kalb is a dog; Al-kalb al-asghar is Canis Minor. (Canis major is Al-Kalb al-akbar.) The constellation we call (misleadingly) Crater (Latin for bowl or cup) is Al-Ka’s, the bowl or goblet. The etymological origin of Kochab, the second brightest star in the Little Dipper (Ursa Minor), is contested, but if it’s an unimaginative origin (always a possibility), it may come from kawkab. (A kawkab is a star.)

Kâf is pronounced like our K, and it has a shape which seems to show a distant family relation to it. The straight line of ک , rising slightly rightward from the top of the upright, called in Arabic the ra’s (head), in Persian the sarkesh (the line “pulled” – keshideh – upward), looks familiar to us. (It gives us two thirds of our three-stroke letter K.) Looking at the various shapes it takes in Nabataean, I’m puzzled how it gets there.

That nearly horizontal extension, the line that gives it its personality, rising at various possible angles, is present when ک appears at the beginning of a word, or the middle. One is taught to draw the upright, its mast, as a simple, erect vertical line, but in practice the upright is more frequently folded down to the left, or even bent over horizontal, parallel to the base line, as if it were the first step in making a paper clip. If it’s followed by an upright (Alif or Lam), it may be a complete circle.

At the end of a word, Arabic Kâf loses the horizontal, the sa’r, and becomes ك , something like backwards L, simply an upright rising from a slightly curved extension with a long foot running along the base line. Then you add a little mark like a miniature 2 (which resembles a Hamza), floating above the base. Persian script is different. Its terminal Kâf loses the little Hamza shape and retains the spar. The Persian adaptation is said to have a practical use—to distinguish Kâf (ك ) from Lam (ل) when writing rapidly. In both cases terminal Kâf sits solidly on the line.

Arabic Kâf (like Fâ) can have a meaning on its own: as a one-letter word in Arabic, attached to its neighbor like a prefix, it means “like” or “as.” It’s also popular as a suffix. At the end of an Arabic word it marks the second person possessive: –k is “your” (-kum in the plural). Thus Salâm ‘alayk or Salâm ‘alaykum. Kâfplays an even more nearly ubiquitous role in Turkish in the infinitive suffix (ending in –mek or –mak). In Persian, –ak is a diminutive suffix, as in cheshmak, چشمک, a wink (from cheshm, “eye) or bâdbâdak, بادبادک, a kite (from bâd, “wind”).

Kâf words in Persian often suggest the tiny and cute: kudak, کودک an infant, kuchek, کوچک, small, and kuchelu, کوچولو, smaller still. Kam, کم, is “a little,” or “not enough.” But Kâf is also for kabîr, “great,” which we are likely to know from the comparative form, akbar (as in Al-kalb al-Akbar). The comparative also has a feminine form, kubrâ’, which to English ears seems a little startling when we hear it as a woman’s name.

 

Oman – Tea, Beauty, Paratha and Peace

A friend sent me the photo above and I got teary-eyed. I drank so many cups of that kind of tea, ate so many of that kind of parathas, sitting in a car in the parking lot of some small road-side cafe or driving along, looking at the beautiful scenery.

That kind of snack meant I was in the middle of a marvelous adventure – driving across the barren desert plain, going through the mountains or along a winding road next to the sea.

Even a luke-warm, uninspiring, tiny cup of tea in a plastic cup is magical in the right circumstances and there are few things more delicious than a freshly-made, hot-off-the-stove paratha.

There is another wonderful aspect of having a meal in Dhofar: the omnipresent generosity. Whatever food anyone had, it is shared. All meals are eaten communally and there is no policing of who ate what.

I miss Oman every day and I hope for peace for every Omani.

I support Oman

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

Marriage and Peace/ Marriage and Joy in Dhofar

Essay published: What a Frog in Boiling Water Knows: Oman, Before and After

(photo by Onazia Shaikh)

New essay: “The Control F Word” on “The Arabic Alphabet” website (by Michael Beard)

(photo by M. A. AlAwaid)

“The Arabic Alphabet” website (written by Michael Beard, illustrated by Houman Mortazavi) – http://alifbatourguide.com/

The Control F Word – https://alifbatourguide.com/the-arabic-alphabet/ghazal/

excerpt:

The Control F Word

Fâ is one of the easy ones: a little circle drawn clockwise, resting, or balancing, on the base line, slightly pointed at the bottom. There is a dot above the circle. (In Morocco you may find the dot underneath.) That’s what you’ll see in the middle of a word. The minimal shape, circle plus dot, gets a little showier at the end or the beginning. At the beginning, raised above the base line, it looks as if the circle were lifted up on a stick, balloon style (فـ). At the end of the word, the line continues on to the left (ف), and forms something like that familiar shallow pan shape one sees in a terminal Ba, Ta, or Tha.

As for the sound, it’s also easy— for us at least. I’m told there are quite a few languages that don’t have it. Old Persian was one. (F words came into Persian gradually — via loans from, I am told, Elamite and Median– which gradually got accepted as one of the family.) Phoenician didn’t have an F either, but it had a P which over time took on an F sound.

The neighborly relation between P and F is pretty well known (i.e. that speakers of Arabic have F, but not the P sound). Thus the complication of loan words from Persian into Arabic: famously, if the word has a P in Persian, it becomes either B or F in Arabic. Often enough those words got reborrowed into Persian again, F words keeping the F. Textbook examples: Persian pîl, elephant, became Arabic fîl, and kept the F when it crossed back into Persian. More famously, Persian Pars became Arabic Fars; Persian Ispahân became Persian Esfahân. Old Persian pairidaeza (a term you would see in the Avesta), garden or for paradise, drifted west to Greek and Latin (and English – our “paradise”), keeping the P sound. (In the Septuagint translation of the Bible, the Greek equivalent, παράδεισος, is used as the name of the Garden of Eden.) As an Arabic loan word, it became al-firdus ,الفردوس, a Qur’ânic word usually translated “paradise.”

V vs W

In Arabic, ف can have a meaning on its own. A simple ف is the word fa-. It attaches to the next word and works as a grammatical connective. The dictionary says “then, thus, and so, however, because, therefore.” It’s a universal joint of Arabic syntax. Sometimes it seems as common as “and.” It may feel something like English “so.” (Sometimes it’s “so” in that contemporary English use which means “a statement follows.”) I always assumed that this use of the word ف had something to do with the letter which resembles it, و, Waw, which has a similar meaning when it stands alone, wa, meaning “and.” I have it on good authority that this similarity of meanings between ف and و , F and W, is a coincidence.

But if we want to find a relationship between F and V, in Arabic, there is a visual one. It results from the absence of V sound from Arabic: loan words with a V sometimes get their own letter. Many years ago, in a store in the Kerman bazaar, I saw a container with the label اُڤالتین (Ouvâltîn). It was pretty clearly an Ovaltine container, and that ڤ with three dots was clearly there to represent a V (a voiced F). You knew from those three dots that it wasn’t a domestic product, Persian having no trouble with the V sound (their و), so that, in Persian, ڤ isn’t of any particular use. The three-dot ڤ – I found out later– is rare in Arabic too. (The only other example I’ve seen is ڤيتنام for Vietnam) but it shows up regularly to represent a V sound in Sorani Kurdish and Swahili. You can see the logic of the shape: ڤ is another case where the triple dots are devised to thicken the sound of another letter (as with ت to ث –T to TH– or س to ش — S to SH). There is variant of ڤ, written ڥ , which plays the same role of representing the V sound in Tunisia and Algeria, though for some reason it doesn’t look as thick. (This is probably just me.) Today Arabic containers of Ovaltine simply write اُفالتین with a Fa, no doubt on the assumption that customers are likely to know English and understand it on their own. Three dots no longer useful, casualties of education.

In Spanish, fulano means something like “so-and-so,” “someone or other,” as in “Fulano, Mengano, Zutano y Perengano,” which I think means something like “Tom Dick and Harry.” The origin is the Arabic word fulân, فلان (falan in Turkish, folân in Persian), where it has the same range of meanings – from an innocent “some random person,” to something more pointed, “that so-and-so,” or even “that bastard.” There is a fragment of a lost poem by the 8th-century Arab satirist Jarîrî, literary insult comic, directed at someone who is too much of a nobody to name.

وَقُلْ لِفُلَانٍ إِنْ تَجَرَّأَ مَرَّةً

سَتَعْرِفُ مَنْ يَبْقَى وَمَنْ يَتَحَوَّلُ

[Tell that nobody (that fulân ) if he tries it again (“it” not specified),

he’ll learn who holds his ground and who runs away.]

New essay: “’Ayn is for Arab” on “The Arabic Alphabet” website (by Michael Beard)

New Essay: “Ṭâ Is For Talisman” on The Arabic Alphabet website

New essay: “Sîn is for Zenith” on the Arabic alphabet website

New essay: “’Ghayn is for Ghazal” on “The Arabic Alphabet” website (by Michael Beard)

I support Oman

It is distressing to hear the leader of my country threatening Oman, a country which has been an ally of America and a bastion of peace for decades. As Sultan Qaboos said:

The path we have followed in our foreign policy over the past decades has shown itself to be both sound and effective, with God’s guidance. We are committed to this approach, which supports justice, peace and security, and tolerance and love; which calls for international cooperation in order to reinforce stability, promote growth and prosperity and tackle the causes of tension in international relations by producing just and permanent solutions to critical problems; which fosters peaceful coexistence between nations; and which generates well-being and prosperity for the whole of mankind.  4.11.2006

as I wrote on Feb. 28, 2026

I have always kept this website apolitical because politics is not my métier but there are times when one must nail the colors to the mast. I do not support this war with Iran. I do not support Donald Trump, Pete Hegseth or their war agenda.

One of the reasons I moved to Oman in 2005 is that I do not think soldiers should be the only Americans in the Middle East. Every day during the 19 years I was in Salalah I tried to represent the States in a positive way. I was very aware that, for many people I met, I was the first American they talked to and I wanted to leave a good impression.

I am so sorry for all the people living in fear because of American bombs. It was a joy and a blessing to live in Oman, a country so committed to peace. I hope there will be peace throughout the Arabian Peninsula and Middle East soon.

The path we have followed in our foreign policy over the past decades has shown itself to be both sound and effective, with God’s guidance. We are committed to this approach, which supports justice, peace and security, and tolerance and love; which calls for international cooperation in order to reinforce stability, promote growth and prosperity and tackle the causes of tension in international relations by producing just and permanent solutions to critical problems; which fosters peaceful coexistence between nations; and which generates well-being and prosperity for the whole of mankind.
Sultan Qaboos, 4.11.2006

as I wrote on March 29, 2026

I wish I could use this page to concentrate on anthropology, books, cultural studies and Oman but at this point in America, silence can be seen as agreement and it is better to be clear. I do not support this war with Iran.

I condemn the bombing of the Shajareh Tayyebe school and any Iranian school or university.

Every student, faculty member and staff member in every educational institution in every country deserves to learn, teach and work in peace.

I taught for two years at the American University of Sharjah (AUS), for one semester at University of Sharjah-Women’s and 19 years at Dhofar University in Oman. I have presented at conferences at AUS and Sultan Qaboos University in Muscat, as well as Al Ain University and Zayed University in the Emirates. I have attended a conference at NYU-Abu Dhabi and visited Education City in Qatar.

Every student, faculty member and staff member in every educational institution in every country deserves to learn, teach and work in peace.

I was a student St. Mary’s College of Maryland (first year of college); Middlebury Language School (summer semester-German); Rhenish Friedrich Wilhelm University of Bonn, Germany (junior year aboard); University of Wisconsin-Madison (BA); University of Maryland-College Park (MEd); Frederick University, Nicosia, Cyprus (semester abroad for research); the University of North Dakota (PhD) and the Center for International Learning, Muscat (two summers for Arabic classes). I have taught at the University of North Dakota, the University of Minnesota-Crookston, the Community College of Vermont-Montpelier and the American Red Cross-Massachusetts Bay Chapter. I have presented at conferences at New York University, the University of Minnesota, Concordia University in Montreal and the Universities of Utrecht, Edinburgh, Lancaster, Leeds, Liverpool, Wales and Warwick.

Every student, faculty member and staff member in every educational institution in every country deserves to learn, teach and work in peace.

I wish America, the countries of the Arabian Peninsula and the countries near the Persian/ Arabian Gulf would follow the example of Oman, a country which exemplifies a commitment to peace.

We continue to stand against injustice and darkness and remain on the side of justice, light and harmony. Mankind will only enjoy happiness and a sense of security if there is justice and respect for all those qualities that guarantee human beings their legitimate rights. First and foremost among these being their right to dignity, liberty and independence.

In the area of international relations, our foreign policy is based on firm foundations and principles: support for right and justice and a desire to work together with other peace-loving countries of the world to resolve international conflicts through dialogue and negotiation, so that everyone can enjoy security and stability and all the peoples of the earth can reap the benefits. Sultan Qaboos bin Said

I do not support this war with Iran.

I condemn the bombing of the Shajareh Tayyebe school and any school or university in Iran or any other country. 

I will be talking about ‘Omani Rituals, Feast and Fasts’ on July 14th for the ‘World on a Plate’ class at University of Mary Washington, VA

I am happy to announce that I will be talking about ‘Omani Rituals, Feast and Fasts’ on July 14th for the ‘World on a Plate’ class at University of Mary Washington.

Cognitive Dissonance and Food Identification

Foodways: Iftars in Ramadan

Foodways: Cultural Issues Pertaining to Litter

Foodways: Catching Lobsters and Diving for Abalone

Foodways: Cultures, Food Selfishness and “Could I Have a Little Bite?”