I will be presenting “Windguru and Other Gurus: Fishing off the Coast of Dhofar, Oman” for the Navigating the Transcultural Indian Ocean: Texts and Practices in Contact Conference, sponsored by the Rutter Project, June 5, 2024.
I will be presenting “Windguru and Other Gurus: Fishing off the Coast of Dhofar, Oman” for the Navigating the Transcultural Indian Ocean: Texts and Practices in Contact Conference, sponsored by the Rutter Project, June 5, 2024.
In a recent literature class, we were talking about whether or not parents apologize to their children if the adults have made a mistake. This led to a discussion about how people express forgiveness and care/ concern in indirect ways. For example, a person might bring someone a cup of tea instead of saying the words, “Are you ok?” or “I am sorry.” This conversation reminded me of a short interaction with the research guys and, like most interactions here in Dhofar, it takes much longer to explain than the time of the actual experience.
(photo by S.B., I know that’s a dragonfly but I don’t have a photo of a grasshopper)
After a dinner together, I was sitting in a chair to the north side of a small, plastic, woven mat. My truck was directly to the east, four of the research guys were in chairs on the south side of the mat and there was a fire about 2 yards away to the west.
Suddenly something that felt like 6 or 7 pins, a few millimeters apart, sunk into my right hand. I yelped, stood up and took a few steps forward onto the mat; one of the men gave a short vocalization of surprise. By the time I was standing still on the mat and pulled my hand up close to my face, two of the men had their phones’ flashlights aimed at me. I could not see any mark on the back of my hand, but it hurt a lot. There was nothing on my sleeve so I started to shake out my long dress; I stamped my feet, hitched up the hem to look at the cuffs of my leggings and scanned the mat. There was nothing.
I said, “my hand!” and started to panic. Faster than I can explain, my brain was processing possible threats but, since I couldn’t think of any likely explanation, my fear grew. I had not felt anything on my wrist or arm before the pain started, nor had I felt something move away as I stood up so it could not have been a snake, spider or scorpion. The fire was too low and far away for it to be a stray spark. There had been no noise and several points of pain all at once so it couldn’t have been a mosquito, sand fly, bee or Jack Spaniel wasp. If it were a group of biting ants, I would see them on my dress. And the pain was far too specific and severe to be a sudden hand cramp.
I kept shaking my dress and scanning the mat, trying to figure out what had happened, when I heard a man say, “Here” in Arabic. I looked to my right and saw that that the man closest to the fire had stood up and was shining his phone flashlight on my chair and the ground around it. There, at the edge of the mat, was a large grasshopper calmly walking along.
I exhaled. I could now process what happened: a grasshopper had jumped on my hand (no noise, no pressure on my wrist or arm), its tiny claws had sunk into my skin and when I moved, it flew off. “Shukran,” I said and sat back down.
In silence, we watched the grasshopper walk across the mat and disappear under my truck. I opened the cooler next to me, pulled out a can of cold soda, balanced it on the back of my hand to numb the pain and I leaned back in my chair. There were a few more seconds of silence, then the men started to talk again.
The whole event took less than ten minutes and there were only 5 vocalizations: my yelp, the man’s expression of surprise, “my hand,” “Here” and my “thank you.” Their concern was expressed through actions (they stopped talking and had their phone flashlights instantly pointed at me), not speech. No one asked “what’s wrong” or “what happened”? They could read the situation perfectly and didn’t need to communicate in order to act effectively. Only the man closest to me stood up and, since I was scanning the area in front of me, he moved to my right side to get a different perspective without anyone saying “look over there!” When he noticed the grasshopper, he trusted that I only needed to see it to put together what happened, so he drew my attention by saying “here.”
Once I had seen the grasshopper, the man sat down and there was a pause so that I could speak if I needed to. There was no reason to kill the bug as it is not dangerous and no one asked “are you ok” or “does it hurt”? If I was pulling out a can of Mountain Dew to set on the back of my hand, of course it hurt. When I leaned back in my chair without talking, I was signaling that I was ok and, from their point of view, there was no need to discuss such a small matter, so the issue was over and normal talk could resume.
Thinking about the incident as I was driving home, I realized that it was a great encapsulation of interactions with the research guys. They can talk for hours about subjects of interest but in the moments of (my) panic, they don’t to need to speak. They instantly assess what is going on and what needs to be done without words.
If I squawk and jump out of a chair, they didn’t have to ask me a question. Clearly something startled me so the best thing to do is stay still, shine light and figure out why I was scared. Once the cause was clear, it wasn’t necessary to say “Wow, you were really scared” or “Gee, you sure moved quickly.”
They don’t have the habit of verbally expressing care. Their concentration, speed of getting lights on me and silence, waiting to see if I needed to say anything once I sat down, proved their concern.
[As with all of my musings on ethnography, after I wrote this I checked with one of the men who was there that night to ask for permission to write about the event and to check my understanding of what happened. He gave his permission with the usual comment of “don’t use names” and agreed with my opinion. “Why talk?” he asked after I explained this essay, “with something small, there is no need to talk.”]
A good poem for hard times – “Atlas” by U. A. Fanthorpe
Antigone and Ismene – Making Difficult Choices
Reflections on Ethnographic Work – Trying to Make Sense of Words and Actions
Conference presentation on fishing off the coast of Dhofar, Oman
Conference presentation about conducting research on the Arabian Peninsula
“The Arabic Alphabet” website (by Michael Beard) – http://alifbatourguide.com/
Ẓâ – http://alifbatourguide.com/the-arabic-alphabet/zaa/
You don’t need to know much about linguistics to hear the difference between a voiced and an unvoiced consonant. English G is the voiced form of our K. English B is the voiced form of P. English D is the voiced form of our T. Those are easy examples. It is possible for a language to make the distinctions very easy to see. When you study Turkish and learn that the consonants B, D, or J (spelled C), become, at the end of a word P, T or CH (spelled Ç), you hardly need to memorize it. It’s easy enough to hear voiced consonants turning into unvoiced ones. Kabâb becomes kebap; Ahmad becomes Ahmet; Persian loan word tâj becomes taç. You can predict the changes by ear without thinking much, without having to know the terms “voiced” and “unvoiced” at all.
As for the pronunciation of Arabic Ẓa, it is the voiced form of Ṣâd. That’s a harder one. Ṣpeakers of Arabic can get it immediately. For speakers of Persian, Turkish, and Urdu, etc. (as in English), Ẓa is (along with Ẓa, Dha and Ḍâd), just another way to say Ẓ.
As for transcription, I’m going for Ẓ. It’s not a completely logical choice, since it’s the same way we transcribed ض,but the stakes are low. (Maybe ض should have been Ḍ anyway.)
continued at http://alifbatourguide.com/the-arabic-alphabet/zaa/
New Essay: “Ṭâ Is For Talisman” on The Arabic Alphabet website
New essay: “D͎âd is for Drubbing” on the Arabic alphabet website
New essay: “Sîn is for Zenith” on the Arabic alphabet website
I am happy to announce that I will be presenting my paper “Conducting Research on the Arabian Peninsula: How To Create Effective Interactions” at the Middle East Studies Association Annual Conference which will take place November 11-15, 2024.
abstract
My talk outlines strategies for anthropologists and researchers to communicate effectively on the Arabian Peninsula, with a concentration on Southern Arabia. Using first-person ethnographic accounts, as well as scholarly texts from the fields of anthropology, history, literature, political science and travel writing, this presentation will give clear advice so non-locals can create successful interactions. As I have lived on the Arabian Peninsula for more than 20 years, this talk is a distillation of observations, academic research and a longstanding, deep involvement within local communities. My background experience includes teaching cultural studies classes at the graduate and undergraduate level, giving lectures about local cultures to visiting expats, doing orientation lectures for new faculty, publishing scholarly and non-fiction articles about cultural interactions and taking classes taught by locals.
I am happy to announce that I will be presenting “Windguru and Other Gurus: Fishing off the Coast of Dhofar, Oman” for the Navigating the Transcultural Indian Ocean: Texts and Practices in Contact Conference, sponsored by the Rutter Project, June 5, 2024.
Foodways: Researching Fishing Practices in Dhofar and Selected Bibliographies
This is a wonderful article:
https://www.washingtonpost.com/opinions/2024/01/15/hong-kong-security-law-chow-hang-tung-jailed/
I have taught Antigone many times. The first was almost by chance. I needed a Greek play and didn’t want to do Oedipus, so I picked up Antigone and was amazed by how powerful the play was. I had forgotten its strength and, importantly for a literature professor, how it balances out everyone’s POV. There is something to be said about each person’s argument. Teaching it was a joy. All the students had an opinion about what should happen and were happy to engage with the characters and plot. I ended up writing some essays and doing some presentations about using Greek plays on the Arabian Peninsula but what was most interesting about Antigone was that students did not judge Ismene harshly.
Gan’s article sets up a dichotomy with Antigone as the brave/ correct one and Ismene as the sister who must be forgiven. My students did not not make that division – each sister was doing what she felt was right. Most agreed that Antigone was correct to bury her brother against the laws of the state, but that did not necessarily mean that Ismene was behaving badly. I found that quality of acceptance very heartening.
Articles:
“Using Cultural Understandings to Improve Teaching in Oman,” in Unpackaging Theory and Practice in Educational Sciences. Abdülkadir Kabadayı, ed. Lyon: Livre de Lyon. 2023: 129-141. https://www.livredelyon.com/educational-sciences/unpackaging-theory-practice-in-educational-sciences_595.
“Teaching Paired Middle Eastern and Western Literary Texts,” in Advancing English Language Education. Wafa Zoghbor and Thomaï Alexiou, eds. Dubai: Zayed University Press, 2020: 221-223.
“Teaching Literature on the Arabian Peninsula,” Anthropology News website, October 7 2019. http://www.anthropology-news.org/index.php/2019/10/07/teaching-literature-on-the-arabian-peninsula/
“Writing Prompts to Facilitate Creativity and Interesting Texts,” Proceedings of the 15th Oman International ELT Conferences. Muscat: Sultan Qaboos University Press, 2016: 46-52.
“Selecting the Right Literary Texts for Middle Eastern Students: Challenges and Reactions,” in Focusing on EFL Reading: Theory and Practice. Rahma Al-Mahrooqi, ed. Muscat: Sultan Qaboos University Press, 2014: 165-188.
“Who Are You Calling ‘Coddled’?: ‘Cloistered Virtue’ and Choosing Literary Texts in a Middle Eastern University,” Pedagogy 13.3, 2013: 415-427.
“Do You know a Creon?: Making Literature Relevant in an Omani University,” in Literature Teaching in EFL/ESL: New Perspectives. Rahma Al-Mahrooqi, ed. Muscat: Sultan Qaboos University Press, 2012: 302-314.
A history-focused Whatsapp group I belong to recently had a discussion which elicited numerous suggestions about fictional works set on the Arabian Peninsula. I am including the works mentioned below along with some texts I have taught in my literature classes and/ or used for my research.
Anthologies
Akers, Deborah and Abubaker Bagader, eds. and trans. 2008. Oranges in the Sun: Short Stories from the Arabian Gulf. London: Lynne Rienner.
Jayyusi, Salma Khadra, ed. 1988. The Literature of Modern Arabia: An Anthology. London: Kegan Paul International.
Michalak-Pikulska, Barbara. 2016. Modern Literature of the Gulf. Bern: Peter Lang GmbH.
Pedagogy
Heble, Ayesha. 2007. “Teaching Literature On-line to Arab students: Using Technology to Overcome Cultural Restrictions.” Arts and Humanities in Higher Education 6.2: 219-226.
Michalak-Pikulska, Barbara. 2006. “The Mosaic of Quotations and the Labyrinth of Interpretations: The Problems of Intertextuality in the Modern Literature of the Gulf.” Intertextuality in Modern Arabic Literature since 1967. 187-200.
Ramsey, Gail. 2006. “The Past in the Present: Aspects of Intertextuality in Modern Literature in the Gulf.” Intertextuality in Modern Arabic Literature since 1967. 161-86.
—. 2004. “Confining the Guest Labourers to the Realm of the Subaltern in Modern Literature from the Gulf. Orientalia Succana, 53: 133-42.
Webb, Allen. 2012. Teaching the Literature of Today’s Middle East. London: Routledg
Short stories/ novels
‘Abd al-Majd / Abde Meguid, Ibrahim. The Other Place.
Algosaibi, Ghazi. An Apartment Called Freedom.
Alshammari, Shahd. Notes on the Flesh.
Wilson, G. Willow. 2012. Alif the Unseen. New York, Grove Press.
Oman
Al-Farsi, Abdulaziz. 2013. Earth Weeps, Saturn Laughs: A Modern Omani Novel. Trans. Nancy Roberts. Cairo: American University of Cairo Press.
Al-Harthi, Jokha. Celestial Bodies
Hamed, Huda. I Saw Her in my Dreams.
Michalak-Pikulska, Barbara. 2002. Modern Poetry and Prose of Oman. Krakow: The Enigma Press.
UAE
Al‑Murr, M. 1998. “The Wink of the Mona Lisa” and Other Stories from the Gulf. J. Briggs, trans. Dubai: United Arab Emirates: Motivate Publishing.
—. 2008. Dubai Tales. P. Clark and J. Briggs, trans. Dubai: Motivate Publishing.
Al-Suwaidi, Thani. The Diesel.
Johnson-Davies, Denys, ed. 2009. In a Fertile Desert: Modern Writing from the United Arab Emirates. Cairo: The American University in Cairo Press.
Krishnadas. 2007. Dubai Puzha.
Michalak-Pikulska, Barbara. 2012. Modern Literature of the United Arab Emirates. Krakow: Jagiellonian University Press.
Unnikrishnan, Deepak. Temporary People.
Kuwait
Abulhawa, Susan. 2020. Against the Loveless World.
Al-Nakib, Mai. 2022. An Unlasting Home.
Alsanousi, Saud. The Bamboo Stalk.
Saudi
Aima, Rahel. Moon Rose – short story https://www.eflux.com/architecture/cascades/400332/moon-rose/
Al-Khamis, Omaima Abdullah. Al-Bahriyat.
al-Sanea, Rajaa. Girls of Riyadh.
Alireza, Marianne. 2002. At the Drop of a Veil.
Alwan, Mohammed. 1988. “Love and Rain” in The Literature of Modern Arabia: An Anthology. Ed. Salma Khadra Jayyusi. London: Kegan Paul International. 302-306.
Benyamin. Goat Days.
Ferraris, Zoe. Finding Noof. 2008. New York: Little Brown, 2012. (also Kingdom of Strangers and City of Veils)
Munif, Abdul Rahman. Cities of Salt.
Yemen
‘Abd al-Wali, Mohammad. They Die Strangers.
Ba-Amer, Salih. 1988. “Dancing by the Light of the Moon,” in The Literature of Modern Arabia: An Anthology. S. K. Jayyusi, ed. London: Kegan Paul International. 318-22.
Bajaber, Khadija Abdalla. 2021. House of Rust.
Dammaj, Zayd Mutee’. The Hostage.
Hunter, Barry Stewart Hunter. 2017. Aden.
Fairy/ Folk Tales
Al Taie, Hatim and Joan Pickersgill. 2008. Omani Folk Tales. Muscat, Oman: Al Roya Press and Publishing House.
Al Thahab, Khadija bint Alawi. 2012. Stories of My Grandmother. [Dhofari] Trans. W. Scott Chahanovich. Washington, D.C: Sultan Qaboos Cultural Center.
ElMahi, Ali Tigani and Ahmed Mohamed al Khatheri. 2015. “A Folk Story from Dhofar: A Pathway to Indigenous Knowledge.” Journal of Arts and Social Sciences 6.2: 5-12. DOI:10.24200/jass.vol6iss2
Hamad, Abdulsalam. Omani Folk Tales. 2006. Seeb: Al-Dhamri Bookshop.
Johnstone, T.M. 1974. “Folklore and Folk Literature in Oman and Socotra.” Arabian Studies 1: 7-24.
Johnstone, T.M. 1978. “A St. George of Dhofar.” Arabian Studies 4: 59-65.
Johnstone, T. M. 1983.“Folk-Tales and Folk-lore of Dhofar.” Journal of Oman Studies 6.1: 123-127.
Mershen, Birgit. 2004. “Ibn Muqaarab and Naynuh: A Folk-tale from Tiwi.” Journal of Oman Studies 13: 91-97.
Paine, Patty, Jesse Ulmer and Michael Hersrud, eds. 2013. The Donkey Lady and Other Tales from the Arabian Gulf. Highclere, Berkshire: Berkshire Academic Press.
Todino-Gonguet, Grace. 2008. Halimah and the Snake, and other Omani Folk Tales. London: Stacey International.
Also of interest
The Saif Ghobash Banipal Prize for Arabic Literary Translation [https://www.banipaltrust.org.uk/prize/ ]
Banipal Magazine [ https://www.banipal.co.uk/ ] which has special issues on specific countries, for example: Yemen [ https://www.banipal.co.uk/back_issues/73/issue-36/ ]
Teaching Literature and Staying au courant – The Man from Nowhere and the Ancient Greeks
Reflections/ Research on Teaching Cultural Studies and Literature
I recently asked one class what “lullaby” meant and one answer I heard was “candy.” I like those moments when I can make sense of where the distortion is as the ‘b’/ ‘p’ distinction is sometime difficult for native speakers of Arabic. I walked to the board and wrote “lullaby” and “lollypop.”
I explained the difference between the two words, then we started another loop of misunderstandings. I said, “lullaby sounds like your term: lowlay.” My students looked at me in confusion, so I said, “lowlay” again. They were still confused so I tried to change my pronunciation, “lowlie,” but the word had no meaning for them.
At the start of a different class, I asked, “Does the term ‘lowlay’ mean anything to you?” A few students called out, “it’s a lullaby.” Aha! I had thought lowlay was a general Arabic term, but it turns out it has only a regional usage.
It’s sometimes exhausting, sometimes fun to be constantly in the middle of making meaning. Of course I expect this when I am teaching and walking my students through color metaphors (such as the connotations of saying “I’m blue,” “she looked green” and “he’s yellow”) and the various shifting frameworks that come up, such as how it’s polite in some cultures to hand cash directly to a person and in other cultures that is rude.
But I believe that as soon as you leave your door-yard, you are confused. I was recently at a grocery store check-out counter sorting things into different bags as some items needed to go to my house, some stayed in the car for camping and some had to go to my office. When I was done, I looked at the clerk and she asked me in Arabic, “Why are you doing this?” and pressed her lips together. “Are you sick?”
Pressing lips together in the States is a common physical reaction to concentrating but it did not hold that meaning for her; she thought it was a reaction to being in pain. I said, “I do this when I am trying to think carefully.” She nodded. I am glad she asked because there are so many chances to misunderstand something or guess the wrong meaning, it’s always better to check.
This makes those moments when I know what to do so much sweeter. Last week I went to an ATM on salary day, the 21st of the month when almost every company in Oman pays the monthly salary and ATMs are very busy. As expected a few men were waiting, not in a line but spaced out to the left and right of the ATM.
I got out of my car and instead of going to stand as close to the ATM as possible (which would signal that I was trying to claim the female and/or expat privilege of cutting into the line), I leaned against the side of the hood. I glanced quickly at the other men, then gazed off into the middle distance. When new men came, I glanced at them quickly and when all the men who were there before me had taken cash, I walked up to the machine.
Because that’s how you do it. There is no clear queue; you need to look at everyone who was scattered around the ATM when you arrived and instantly memorize them (it’s not polite to stare!). Then you wait and watch so that when all the people who were there before you have finished, you move towards the machine. (Make a QUICK first move so the guys who are waiting won’t try to jump ahead of you, then walk slowly.)
When I got back into my car, one of the research guys walked past. He glanced at me and kept walking. So I rolled down the window and read articles on my phone; when he was done, he came to my car and we chatted for 10 minutes.
He first walked by without acknowledging me because to stop would throw off the rhythm; the men who came after him would not know that he was waiting for the ATM. Better to take his position, get his cash, then talk to me. If I had driven off, he would assume that I was in a hurry or that I felt ‘shy’ to speak to him in front of so many men. By waiting and putting the window down, I was signaling that I was happy to talk. If he had walked away without speaking, it would mean he was in a hurry or that there was an older person in the car (i.e. he should not keep that person waiting).
It took a lot of questions in similar circumstances to figure out the permutations of dealing with ATMS and running into research guys by chance. Now I am glad I’ve got the basics down. Sometimes it’s “every new day is a chance to wildly misunderstand what is going on” and sometimes it’s “every new day is a chance to learn.”
Reflections on Ethnographic Research: What is Missing and What Changes
Reflections on Ethnographic Research: Claiming Knowledge and Shifting Perceptions
Reflections on Ethnographic Research: Deciding to Hire Expat Workers (part 1 of 4)
Reflections on Ethnographic Research: Situating Expat Workers (part 2 of 4)
Reflections on Ethnographic Research: Expat Workers and Reciprocity (part 3 of 4)
Overview
By chance in the past few weeks I have read several articles about labor and migration on the Arabian Peninsula such as
There are lots of numbers, data sets, opinions and ideas in these texts – but no sense of what it’s like to interact with expat workers. There is ethnographic work with and about them, but nothing about the writer’s personal economic exchanges: how to hire, discuss and pay wages, decide work load, etc. This isn’t a fault of the articles which have different objectives, but reading these texts made me reflect on my connections to other expat workers, how I manage them and how they manage me.
This essay will talk about issues with payment. [The information about wages and dates are from monthly lists of expenses that I have kept since I moved to Dhofar. 1 Omani Riyal is about $2.40; there are 1000 baisa in one Riyal so the 500 baisa bill is worth about $1.20.]
***************
In the previous essays I gave examples of me hiring other expats to work for me. In this essay I want to write about some of the bumps along the way. First was my almost complete ignorance about how to hire/ manage people. When a friend told me that I should have someone clean my house, I thought it was a great idea but was not sure about the protocols.
I thought about the examples I knew from my parents and what I would want if someone hired me. From watching my parents interact with people who they hired to help cut bush and work in their gardens, I knew that I should agree on a price beforehand, pay in cash promptly and always have drinks (water/ juice/ soda) on hand.
Over the years, my father made several joking comments to me wondering what his short, small cleaning lady was doing with all the pairs of size 13 shoes he left for her, so I learned that if you have anything to throw away, leave it clean and neatly arranged in a place for the cleaning person to take if they want. And I hated having someone watch over me if I was trying to work, so I was determined to leave the person alone to work in peace.
I had only hired movers on my own before moving to Oman (paid in cash and given lots of soda) so I tried to assimilate these lessons as I started to navigate labor practices in my daily life with N (manager at a housing compound), M (car-cleaner) and T (house cleaner).
When I moved to a house in a small compound, the manager (N) asked for a small salary for cleaning my car, sweeping the sidewalks and watering the garden. This all went well until one day I noticed that none of the work was being done, so I walked over to N’s room to see what was going on. He was sitting on the bench outside his door and told me that he was supposed to go home that week. It was the time for his yearly free trip home but the company that hired him was stalling, refusing to pay for the ticket. He was not going to do any work as it was his right to go home for his vacation. I have never crossed a picket line in my life and this was clearly a protest strike so it was incumbent on me to stand in solidarity. I did the sweeping and watering (and kept paying his salary) until he was able to go home.
After cleaning my car for a few months, M told me (in an English sentence he had memorized) that his daughter was getting married and he needed an extra month’s salary. I was startled but realized that the 10 Omani Riyal was not that important to me, but that amount was important to him. So I handed it over. In the nine years he worked for me, he came several more times with requests and I always said yes.
T cleaned my house for 14 1/2 years. After she had worked for me for 4 years, she told me that her son was at the age to start school. Since she was an expat, she would have to pay for a private school and she needed the fees up-front. She needed the equivalent of 5 months’ salary that week then, she said, she would work for the coming 5 months without pay.
I did not want to hand over all that money. First it would require me taking some cash out of savings and forgoing some items I had wanted to buy that month. Second, it meant trusting that she would, in fact, show up for the next 5 months. Plus, I knew I would feel guilty about her working without pay and would leave some cash for every week so there would be an extra cost for me.
I briefly thought of going to the school myself, to arrange for a monthly payment plan that I would handle. But doing that would infantilize her; I should either give the cash outright or refuse. It was a moment in which my ideals and beliefs confronted everyday-life; the request got right to the core of who I thought I was and what I thought about my place in the world.
On one hand, I couldn’t know for certain that money was for school fees, but if it was for school and I didn’t help her, her son might lose the chance to get an education. As a teacher, I felt I had to respect someone’s efforts to help her child learn. So, I gave her the money. She worked for 5 months with no salary, with me leaving her a few Riyal every week.
Two years later, she again asked for an advance. She wanted to buy a car and needed 4 months’ salary ahead of time. Having a car would make her life immeasurably easier because she would not have to depend on taxis. I agreed.
When Covid hit, I kept paying her salary (as did all the other expats I know who have hired someone to help them clean), but asked her not to come to my house. When it became clear that the disease was spread through direct contact; she and I created a new schedule so that I was always out of the house for an hour before and after she came.
Here is a final example to illustrate the question of how much I am/ should be responsible for those who work for me.
I sort my trash four ways. Soda cans get put in a bag to be set next to dumpsters for people to take for recycling. Non-meat food waste gets composted. Anything that is usable or edible is set to the left side of my front door for the cleaning person or gardener to take if they want and other trash is put in biodegradable bags with the tops tied shut to be thrown out.
One day I had to run back home from work while T (the woman who cleans my house) was still working. As I came up the stairs, I realized that she had opened the trash bags, taken out items I had tossed and put them into other bags for her to take home. The things I had thrown out which she wanted were foodstuff that were older than their “best before” date. I stood on the steps and thought: What do I do about this? How much am I my sister’s keeper?
I asked T to come out to the stairs, pointed to the things she had set aside and said, “not good to eat.” She nodded and said that she would throw them out, but I don’t know if she did.
How long you can use food or medicine after it has passed its sell by/ expired date is something reasonable people can disagree about. My point of view is never to use anything after that date because to reach Salalah, most items are in transit for a long time in trucks that are not temperature-controlled. I often open food that should still be good to find that it is spoiled and I have had enough cases of food poisoning to be wary. I try to use whatever I buy before the “best before” date, but if something expires, I toss it. I know others disagree with me and use medicine weeks or months after the recommended date printed on the package.
My choices were to tell T not to open the trash bags, not do anything or make sure that the expired things were not useable in some way.
Telling her not to open trash bags didn’t really make sense. I have learned from teaching to never say something that you can’t back up and I am almost never at home when she cleans so I cannot tell what she was doing.
To let her decide for herself raised the issue that she might not be able to read/ understand “sell-by” dates. On the other hand, she might understand but was willing to try expired food and medicine as a way to save money.
By tossing out the food and medicine myself, I would be doing what I thought was right but perhaps wasting perfectly usable items. I finally decided to off-the-cuff evaluate what I put in my trash. Now I throw expired items that I think should not be eaten away myself, anything else I leave for T to make her own decisions about.
For me, the through-line in all of these cases is my uncertainty; I didn’t know then and don’t know now if I did the right thing. Being a “boss” is not something I had experience with before I moved here. From the outside, I might look like a confident American expat, but I feel like I am slowly finding my way in the dark, making mistakes and constantly wondering if I am misunderstanding the situation.
Ethnography: Conversations about Men/ Masculinity, part 1
Using Cultural Understandings to Improve Teaching, part 1
Reflections on Ethnographic Research: (Not) Asking Questions
Reflections on Ethnographic Research: Deciding to Hire Expat Workers (part 1 of 4)
Reflections on Ethnographic Research: Situating Expat Workers (part 2 of 4)
Overview
By chance in the past few weeks I have read several articles about labor and migration on the Arabian Peninsula such as
There are lots of numbers, data sets, opinions and ideas in these texts – but no sense of what it’s like to interact with expat workers. There is ethnographic work with and about them, but nothing about the writer’s personal economic exchanges: how to hire, discuss and pay wages, decide work load, etc. This isn’t a fault of the articles which have different objectives, but reading these texts made me reflect on my connections to other expat workers, how I manage them and how they manage me.
This essay will talk about the issue of reciprocity. Previous essays talked about my decision to hire help and situating expat workers. The next essay will talk in more detail about paying the people who have worked for me and the types of adjustments that we both make. [The information about wages and dates are from monthly lists of expenses that I have kept since I moved to Dhofar. 1 Omani Riyal is about $2.40; there are 1000 baisa in one Riyal so the 500 baisa bill is worth about $1.20.]
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(photo by S. B.)
Thought experiment: imagine that you live in a foreign country where most people speak language A, you speak language B and every morning you see a person (X) who speaks language C in your coffee shop. You raise a hand in greeting but never talk and you notice that X, after drinking a cup of coffee, X walks from the coffee shop into a large, nearby building which you have never been inside of. One morning, X leaves a shopping bag in the café by mistake. What would you do? Pick up the bag and head over to the building? You don’t know the local language and you don’t know X’s language. You can describe what X looks like (if, by chance, you find a person who speaks your own language), but you don’t know X’s name, where X works or what X’s job is and it’s a 3-story building which is divided into 4 sections. Each section has 10 to 20 offices, over 200 offices total. Do you venture in to return the bag? Or leave in in the coffee shop expecting X to come back and retrieve it?
One morning I looked up from my desk and saw M, who cleans cars in the parking lot of where I work. He was standing in the doorway with the man who works as a messenger for my department. The messenger pointed to the car-clearer and said, “He says problem with your car, tire.”
I was surprised that M had ventured into my large, 3-story building to find me. He and I don’t share a common language and he had (as far as I knew) no way of knowing where my office was.
When he first started working in the parking lot, he had walked up to me and said, “cleaning” while pointing to my car. “How much?” I asked. “10 Riyal month.” “Ok.” And that was it. The next day I gave him 10 Riyal and for nine years he wiped the sand from the outside of my car and we always raised our hands in greeting if we saw each other in the morning.
I had never had a car-clearer before so I made a list of rules for myself:
Seeing him standing in the office doorway was one of those moments in which I realized I had been working under a whole set of not-shared assumptions. To me: I give money, he cleans my car was the full description of our connection. I would not have imagined that he would have come into the building having no idea where I was to tell me a tire was going flat.
I gave him a tip; but he would not have known I would do that as I had never given tips before so I don’t think the motivation was money. This was years ago and he has since left that work, so I can’t ask him exactly why he made the effort of wandering around the building to try to find me. But that image of him standing in the office doorway stays with me and makes me think of the quote “gifts differing according to grace.” It was a great kindness for him to find and tell me. I could sort out the tire then, mid-morning when all the shops were open, rather than being surprised when I tried to drive home at the time when shops were closed.
Until I read several articles on expat workers, I hadn’t reflected that I had several similar examples in which I assumed the boundaries were: I pay, they do their specific work, while the person who was working for me saw our connection quite differently.
A second example was a cleaner at work. B was bustling and cheerful. We greeted each other by waving when me met, usually when I was working in the late afternoon, and I would hand over 1 Omani Riyal every week. After he had worked in my department for over a year, one day he walked into my office with three potted plants and set them on the windowsill.
I love plants and had a great garden at home, but never had thought to bring plants to my office. I was happy to have them but also bewildered. Where had they come from? How had he gotten them? And how had he managed to bring them to the university? They were three, large healthy climbing plants (I don’t know the names) in attractive, new pots with matching saucers. I know other people gave him tips so I didn’t think it was for the money and, in any case, he could not have been certain that I wanted them. He wanted plants in my office – so he put them there.
He also gave plants to Steve Cass, whose office was next to mine, but as far as I could tell, to no one else. And he watered and trimmed the plants for as long as he worked in our building.
When I moved out of the house with a garden and into an apartment, with my landlord’s approval, I broke the water pipe and installed a sink on the roof. I then hired P, a gardener, to sweep the roof and water my collection of potted plants.
We don’t have a language in common, so when he first started to work for me, a friend of his came to help translate. I explained what I wanted done; I also said that anything on the small table to the right of the front door should not be touched, but anything I was getting rid of, I put to the left side of the door. If he saw anything he liked, he could take it (such as cushions, towels, bowls, folding tables, etc.) Then I made another series of rules for myself:
He had worked for me for 14 months when Covid hit. The roof access is from the stairwell so we were never in the same space at the same time, and he continued to work although my routine changed dramatically. I now taught from home and in the first months (spring 2020) I only left the house once a week to get groceries.
My apartment is the only one on the small landing, so I had gotten used to setting trash bags on the left side of the door at night, then bringing them to the dumpster in the morning. But since I was no longer walking down the stairs every day, sometimes there would be a bag or two for a few days. One day when I opened the door to take everything to the dumpster, I was amazed to find that the trash was gone. There was no one else who used the stairwell and the other stuff on the landing (small table and plants) was still there. Who would open the door to the hosh (courtyard), open the door to the house, walk up the stairs and take my trash bags?
Bizarre. This bothered me for many days, as it happened twice more and I could not figure out what was going on until I realized P had taken it upon himself to toss the trash. I had never asked him to, didn’t expect him to; he made the decision himself that taking out the trash was his responsibility.
M, B and P all went out of their way for me, spending their time and energy to make my life better in ways I did not ask for or expect. When each of these examples happened I was surprised, the root of which was assuming that our relationship was money-based and the generosity was one-way. For M and P, I gave salary, they gave their labor and as extra I gave tips and supplies (cleaning clothes to M and water for P). B’s salary was paid for but I gave tips. I perceived them as not having further agency in that they would do their assigned work and only that. But their actions showed that they viewed themselves as having the ability and choice to decide what to do.
Reflections on Ethnographic Research: Expat Workers and Issues of Payment (part 4 of 4)
Ethnography: Conversations about Men/ Masculinity, part 1
Reflections on Ethnographic Research: Changes within Cultures
Reflections on Ethnographic Research: Claiming Knowledge and Shifting Perceptions
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