Tag: Arab

Excerpts from “Issues of Autonomy in Southern Oman”

(photo by M.A. Al Awaid)

Abstract from “Issues of Autonomy in Southern Oman” by Dr. Marielle Risse

Gibali (also known as Jibbali, Śḥeret, Shari and Eḥkili) is a non-written, Modern South Arabian language spoken by several groups of tribes in the Dhofar region of Southern Oman. While teaching in Salalah for more than ten years, I have been working with several Gibali-speaking men researching the culture and life-ways of one particular group of tribes, the Qara. Gibalis, both in interviews and from my long-term observations, see their culture as giving both men and women opportunities to craft their own lives and, specifically, to gain a positive reputation for wisdom.

This paper will explore how the Gibalis create and maintain an atmosphere in which both men and women are seen as having access to positive virtues and some control over their own lives. In addition to my observations and interviews, I will include examples from the fields of political science and anthropology, as well as stories from the first set of written texts in the Gibali language.

Foodways and Society in Oman – Food and Culture

My current research focuses on the practices and perceptions of buying, making, eating and disposing of food among Dhofaris in the southern region of Oman. I am examining details of food preparation (who makes what kind of food in which location), as well as when, where and how food is eaten. I will also compare Dhofari food traditions with anthropological accounts from Yemen and recent changes in food culture including expanding selection of foods, hiring people to help with cooking, dieting, monetizing food and cooking methods.

“Accounts from the Journeys of the Brig ‘Palinurus’ along the Dhofar Coast Oman in the mid-1800s” – presentation at the National Maritime Museum, Greenwich, Sept. 15, 2018

[painting: Island of Faroun near the head of the Sea of Akabah. Showing the HEIC’s surveying vessel Palinurus. © National Maritime Museum, Greenwich, London]

I will be presenting “Accounts from the journeys of the brig ‘Palinurus’ along the Dhofar Coast in the mid-1800s” at the Exploration and Memory Conference, Mational Maritime Museum, September 14 and 15th.

https://www.rmg.co.uk/see-do/exhibitions-events/exploration-and-memory-conference

This three-day conference, from Thursday to Saturday, will consider exploration from the vibrant perspective of memory studies. Presentations will focus on the history, poetics, and material and visual culture of exploration, exploring how these have changed over the years and what their legacies have been, and continue to be.

Thursday

  • Collections and memory

Unseen Art of Australia’s First Fleet; Naval collecting between Cook and Darwin; Sir Rex Nan Kivell: ‘Collecting the explorers’ and not recalling ones’ past

  • Remembering people

Mapping movement and memories of coastal South America, 1680–1750; Representations of James Cook in Australia during the 1920s and 1930s; Convicts and Cartography in the Australian Colonies

  • Memorialization

Remembering the shipwreck of the Querina, 1431–32; Lost and forgotten: the story of the first Cook memorial; 21st Century challenges to the memorialisation of explorers

Friday

  • Knowledge and Encounter

British perceptions of difference in voyage narratives to the South Seas in the 1740 and 1760s; Encountering a “Savage” Land in the Romantic Era; Indigenous knowledge in New South Wales and London in the early nineteenth century

  • Histories

The Afro-Brazilian architectural heritage in Nigeria and the Republic of Benin; Exploring inter-personal spaces in India-Bangladesh borderlands

  • Making memory

Pacific Encounters: museums and memory making; The Taonga have memories too; Rites of space at ‘the shrine of geography’: the Royal Geographical Society, memory and exploration

  • Film, science and exploration

Arctic expedition and encounter; Fragmented Landscapes: Memory, Photography and the Polar Expedition

Saturday

  • Memory and encounter

Cabeza de Vaca’s Naufragios: exploration, ethnography, and identity negotiation; The Battle of Goringhaiqua and the death of Viceroy D’Almeida: contested histories, popular memory and ancestral voices

  • Travel writing

Between poles of memory in Ed O’Loughlin’s Minds of Winter;  Accounts from the journeys of the brig ‘Palinurus’ along the Dhofar Coast in the mid-1800s; Time and memory in Antarctic exploration literature for children

I will be presenting at the Maritime Exploration and Memory Conference, National Maritime Museum, Greenwich, England – Sept. 2018

Accounts from the Journeys of the Brig “Palinurus” Along the Dhofar Coast in the mid-1800s

Dr. Marielle Risse

Although there is a fair amount of written descriptions about the northern part of Oman, there were few travelers who wrote about the southern region of Dhofar until the 1970s. The first sustained exploration by Westerners was done by two teams on the Brig “Palinurus.” Captain Haines and his crew from the Indian Navy surveyed and explored the Dhofar coast in 1834, 1835 and 1836. Commander J. P. Saunders, with the same ship and some of the same crew, continued this surveying work in 1844-1846. Both Haines and Saunders published accounts of their voyages.

The primary focus of these journeys was to figure out how the lands investigated might be of use to the British government and merchant class, as when Haines tried to buy the island of Socotra from Sultan Omar to use as a depot for steam-boat traffic between India and England. But there is a fascinating wealth of cultural and historical information from the articles written by members of the “Palinurus.” For example, the brig’s assistant-surgeon, Henry Carter, wrote up a brief archeological survey of “The Ruins of El Balad” (1846), in which he includes a succession of rulers/ governors of the Dhofari coast. Cruttenden’s short article (1838) details his journey from “Morebat” [Mirbat] to Dyreez [Dhariz],” approximately 71 kilometers along the coast.

My paper will discuss the articles published in relation to the “Palinurus” voyages along the Dhofar coast to compare the details of what was recorded in the mid 1800s to the present day. I will also briefly mention later travelers who came to the region by boat including Theodore & Mabel Bent and Bertram Thomas.

 

(photo by M. A. Al Awaid)

Differences/ Hierarchies

I have no fear of bugs and love camping because of the time I spent in the Caribbean as a child. The geography of Salalah also reminds me of the Caribbean island I knew because Dhofar, uniquely on the Arabian Peninsula, has a summer monsoon season (called Khareef, the Arabic word for ‘autumn’) which brings in 3 months of rain/ drizzle. Salalah has farms with coconut, papayas, mangos, bananas and limes. Many houses have gardens with bougainvillea, hibiscus, and oleander like houses in the Caribbean.

But beyond the physical remnants of the island, there is a psychological and intellectual level. Steve Caton’s Lawrence of Arabia: A Film’s Anthropology (1999) struck a deep chord with me in terms of how the “theme of the outsider, of the individual who does not feel comfortable in his or her own society” from the film resonated in his own life and in the lives of many anthropologists (145).

When I read Abu-Lughod’s question from “Writing Against Culture,” “Does difference always smuggle in hierarchy?” (1991 146), my answer is ‘not if you don’t want it to.’ I disagree with the cliché that anything that makes a difference makes a division.

Abu Lughod states that it is part of “anthropological discourse to enforce separations that inevitably carry a sense of hierarchy” (1991 138). Further, “self is always a construction, never a natural or found entity… the process of creating a self through opposition to an other always entrails the violence of repressing or ignoring other forms of difference” (140). In a later article she argues that “a difference between self and other will always be hierarchical because the self is sensed as primary, self-formed, active and complex, if not positive. At the very least, the self is always the interpreter and the other the interpreted.” (2008 13). Or put another way, “Can we think of a difference without putting it against a norm?” (Mascia-Lees, Sharpe, and Cohen 1999 29).

I think we can. I think people can code a norm as a norm for only ourselves and recognize that it is/ should not/ must not be the norm for anyone else, hence a norm without prescriptive power.

Given my background, I don’t believe that the hierarchy is an essential part of discussing cultures. I loved our island and cordially hated Columbia, the town I grew up in, but even as a child I couldn’t say that one ‘culture’ was better or worse than another – they were merely different. I have spent almost sixteen years living overseas in four different counties and have lived in seven different American states, I can’t rank any of those cultures into any kind of hierarchy.

When I hit a cultural aspect that’s difficult for me – the question is ‘why is this hard to deal with?’ The fact that you have to pay for garbage to be taken away in Vermont was annoying because I didn’t have extra cash. The fact that you don’t in North Dakota doesn’t make one state better or worse – it simply means to you have to think about all sort of factors such as cost of land, location of land-fill sites, tax burdens, ground water supplies, price of gas, cost of maintaining garbage trucks, etc. People may, or may not, always be partial to their own culture, but refusing to say, “My culture is best” is an intellectual choice. It’s impossible to say that a grilled cheese sandwich at noon is a better lunch than rice and mutton at 2pm.

Except for physical harm, most constructs that are deemed “better” simply need to be picked apart and analyzed for how that construct fits into larger issues. For example, Dhofari families with small children are often restaurants at 10pm. This is soemtimes  viewed by expats as bad child-rearing. But strict and early bedtimes in America, for example, are linked into to a host of other physical and mental cultural features.

Children have an early bedtime in America because there is a cultural understanding that children and adults live on separate time schedules and do different activities. In the States it is common for children to eat different things at different times than adults. Children often have their own room, so they can be put to sleep separately from adult sleeping spaces. Parents may often not have seen each other since the morning and might welcome an hour or two of peace and quiet to watch TV or talk.

In Dhofar, children and adults live in the same rhythm, for example, eating the same food at the same. In Salalah, adults who work and school-age children get up early, but for others it’s normal to rise at 9 or 10 am. Omanis eat lunch at home, so there is two to three hours space for parents to talk in the middle of the day. Everyone takes a nap after lunch so people are refreshed for staying up late. Thus, families with children are often seen eating in restaurants, shopping or picnicking at ten or eleven at night.

 

My Job

(photo by M. A. Al Awaid)

 

It’s possible for someone to be your mentor without every meeting them. Over ten years ago, when I started to do anthropology research, I found articles and books by Lila Abu Lughod and realized that she set the standard I wanted to emulate. Now a professor at Columbia University, she did research among the Awlad’ Ali tribe in Egypt for years, writing numerous articles and books which make the women come alive as complex, thinking, reasoning beings.

When I first read her work, I had a profound sense of relief – HERE was someone, finally, writing about Arab, Muslim, tribal women who were not passive, oppressed cardboard figures but real women who experienced emotions, trying to create a good life for themselves and their families. The women in her work are like the women I know here.

Her Writing Women’s Worlds: Bedouin Stories (1993/ 2008) is brilliant: section after section of real people talking about real life. One part that stands out for me is her writing about an older married man talking with his first wife, and later private conversations with each one about the changes in their lives when he married again. Abu Lughod lets the couple speak; she shows the short- and long-term effects and costs of multiple marriages on all the people involved and how the effects change over time. It is a nuanced, heart-breaking discussion of polygamy, how different people think different things are important at different times and she shows the cost to the husband. This section, and all her work, stand in contrast to so much lazy, sloppy, overheated and stereotypical writing about Muslim and Arab people who have never spent significant time in the area.

So I was stunned when I went to a conference and another woman on my panel made a dismissive remark about her – how could an Arab, Muslim woman disparage Abu Lughod, who has dedicated her life to understanding and helping others understand the lives of Arab, Muslim women? I talked to the woman for a while, trying to get to the root of her anger. She explained that she felt Abu Lughod was being used by traditionalists to show that Arab, Muslim women are happy and they have all their freedoms (i.e. there is no need for change and/ or reform in terms of women’s lives and choices).

I countered, as I can’t address how traditionalists/ conservationist are using Abu Lughod’s work, that she has spent her life articulating the lives of Arab, Muslim women. But therein lay another problem. The young academic felt that Abu Lughod had positioned her work towards non-Muslims, non-Arabs rather than working for increasing women’s freedoms in the Arab world.

I couldn’t think of a way to argue back because the statement which came to mind [“It’s not the responsibility of all women to fight the fight you are most interested in”] sounded too curt, so we agreed to disagree.

At the same conference, another Muslim, Arab woman took issue with a statement I made that it’s not my duty to make my students “modern.” I was speaking about trying to find texts that fit within the conservative worldview of the area where I teach; the woman suggested that I put modern novels (about social change) on my syllabus even if I don’t discuss them in class. I responded that it wasn’t my job to teach works with aspects (alcohol, adultery, etc.) that were not acceptable in the local culture. She countered that it was my job to open my students to new/ modern/ open ways to thinking. I laughed and said that as an American Christian, some students and some of their parents are already nervous that I might try to push a political or social agenda in my teaching and “It’s not my responsibility to change my students.” That conversation also ended in a strained silence.

As I wrote in an earlier essay, the image that comes to mind is the velvet rope blocking off the entrance to a room in a museum. The tour guide slips under the rope and shows off the treasures of the room, explaining their history and importance while the tourists stay outside, looking in. Against the colleagues who believe that Westerners should ‘liberate’ the students, I believe my job is to show that there are different ways to live and different ways to believe. The presentation should be honest but neither cheerleading (we do it better!) nor insulting. The tourist/ student should learn about different cultures but not feel pressured to adopt the manners and customs depicted, in the same way that I see Omani culture but am not able to enter fully as I am not Muslim or Arab. If the tourist/ student wants to change, that is a personal choice, not the responsibility of the tour guide.

When I worked at MIT, I went to a lecture by Noam Chomsky. During the question period, another person in the audience asked what could he (we) do about the persecution of the Falun Gong in China. Chomsky said, “Nothing.”  He continued by explaining that we weren’t there. A person can only work honestly and effectively in the place where they are.

The two Arab women I met at the conference had ideas and strategies that were effective from them where they are, but they would not work for me where I am, or for Abu-Lughod where she is. She specifically addresses these issues in a recent article [“The Cross-publics of Ethnography: The Case of ‘the Muslimwoman’,” American Ethnologist Nov. 2016].

Time and time again in her writing Abu Lughod argues that:

others live as we perceive ourselves living – not as automatons programmed according to ‘cultural rules’ or acting out social roles, but as people going through life wondering what they should do, making mistakes, being opinionated, vacillating, trying to make themselves look good, enduring tragic personal losses, enjoying others, and finding moments of laughter (Writing Women’s Worlds 27)

My students and the people I write about in my research are people who live valid lives and make valid choices – it is not my job to change them. It is my job to listen carefully and speak honestly. In teaching, I should find interesting, relevant texts and give assignments that allow students to express their own opinions and improve their language skills. In my research, I should observe as accurately as possible, ask questions and write only after reflection and double-checking. That’s my job.

Living Expat – Dressing, Covering, Swimming, and Mutual Respect

In all my twelve years of living here and two years of living in the United Arab Emirates, I have never been harassed, insulted, frightened, much less attacked, by any Omani or Emeriti for being American or a Christian. Devout Muslim friends, neighbors and colleagues wish me “Merry Christmas” and I say, “Thank you.” I wish them “Eid Mubarak” and “Ramdan Kareem” and they say, “Thank you.”

Likewise, I have never been made to feel different or foreign or wrong because I was wearing clothes which were normal in my culture. Because I choose to live and work here, I do make the small adjustment of wearing clothes that cover my knees and shoulders when teaching, but I wear the same clothes I wear when I’m in the States: JJill, Fresh Produce, LL Bean, Eddie Bauer, and April Cornell.

When I visit Omani friends at home, I wear what they are wearing out of respect. It is a simple adaptation like taking off my shoes before I walk into a friend’s house, learning to eat with my hands, shooing my cats out of the living room if a friend who is allergic comes to visit or not eating ice cream sundaes in front of a friend who is dieting.

In Omani houses, I wear an abayah (the long loose black cloak that women wear on the Arabian Peninsula) with a black headscarf or a dhobe (the long, loose, patterned cotton dress local women wear) with a lossi (a matching, light cotton headscarf). At first it was a little difficult to maneuver surrounded by almost 4 yards of fabric, but I learned how to gather up some of the extra while walking up stairs and to arrange my lossi to stay neatly in place, something akin to learning to French-braid my hair in middle school.

During Ramadan, I also wore a headscarf during the day out of respect for the culture and I was interested to see how it would feel psychologically to cover. In Oman, unlike some Muslim countries like Saudi Arabia, abayahs and headscarves are not required by law for daily life. Most women wear them because of personal beliefs and/ or traditions.

Some abayahs are very loose and plain black, some are black with colored decorations, some are colored (often navy blue or beige) and some are worn like an open cloak showing the jeans or skirts worn underneath. Some women wear tightly wrapped, plain black scarves, others wear colored scarves or have the scarf resting on their shoulders. Some women have suggested non-Muslim women should wear headscarves as a show of solidarity. I don’t agree with that, as not all Muslim women believe it is necessary to cover their hair.

The first time walking into the mall with a colored headscarf was tough – I felt self-conscious and hypocritical. I am in the mall usually once a week, reading at my café or shopping, and to walk in with a headscarf made me feel like I was playing a game.

When the Omani men in my research group saw me wearing a headscarf for the first time, they would smile, nod, make a quick comment and then ignore the issue; no one ever pressed me to wear a black sheila (headscarf) or abayah. It probably took me six or seven times wearing the headscarf in public until I became comfortable with it; then the only issues were finding scarves which co-ordinated with my clothes and were the right fabric weight, not too heavy or stiff.

My big insight about wearing a headscarf is that it gives you something to do. Standing in the grocery store trying to decide which spaghetti sauce to buy, I reach up, tighten, adjust, and smooth it down. Fussing with the scarf became a habit, a micro-control fidget, like men straightening their tie or shooting their cuffs. It’s a little uncomfortable when it’s hot and humid outside, but very helpful when I’m in a room with the AC on full blast. It’s another 2 minutes of getting ready time as I pull out my tiered hanger with 15 scarves and try to figure out which one looks best with my outfit.

When Ramadan ended, I went back to uncovered hair during the day but I still wear scarves when I see my Omani female friends at home. The result was I put a piece of fabric on my head and it was sometimes a little hot but that’s about it. I did not feel more religious, or less religious, or any particular change. I am a Methodist by baptism and by my own choice when I was in my 20s. Neither my religious devotion nor personal beliefs are diminished or altered by having a piece of fabric on my head. I didn’t feel closer to God – I didn’t feel farther away from God. I don’t believe God enjoins me to judge other people by what they have on their head or their body.

Most Sunday and Tuesday nights I go swimming with 60 or so Arab, Muslim women wearing burqinis. I first learned to swim in a public pool with a Red Cross instructor and over my 50 years I have swum in the Wilde Lake village center pool in Columbia MD, the Old Red Gym at the University of Wisconsin-Madison, the University of North Dakota pool when it was negative 10 outside, Canadian lakes, MIT, the Atlantic Ocean at Ocean City, and Tacoma, WA.

The women who swim at my pool now are just like the women I have swum with at all those other places, only they are wearing a bit more clothing. They are in swimming pants or leggings with short or long-sleeved tops as is consistent with the conservative culture, but no one has ever told me that I have to wear what they wear. I am a life-long feminist but I don’t believe my feminism allows me to dictate someone else’s feminism. The women at the pool and my Omani women friends (college-educated, multi-lingual, who work and have traveled/ lived abroad) don’t feel comfortable exposing their body to other women, much less men. Who am I to argue that with them?

When I go swimming, I get lots of smiles, waves, friendly glances and “hellos” from women I don’t know. In almost a year of twice weekly visits to the pool I have never received a harsh word, much less a lecture, on my bright blue Land’s End swimsuit. We all exercise mutual respect for different customs and religions while we exercise our bodies. And then we will go home happy.