Reflections on Ethnographic Research: Situating Expat Workers (part 2 of 4)

Reflections on Ethnographic Research: Deciding to Hire Expat Workers (part 1 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

  • Gardner, Andrew and Sharon Nagy. (2008). “Introduction: New Ethnographic Fieldwork Among Migrants, Residents and Citizens in the Arab States of the Gulf.” City and Society 20.1: 1-4.
  • Nagy, Sharon. (1998). “‘This Time I Think I’ll Try a Filipina’: Global and Local Influences on Relations Between Foreign Household Workers and Their Employers in Doha, Qatar.” City and Society 10: 83-103.
  • Sarmadi, Behzad. (2013). “‘Bachelor’ in the City: Urban Transformation and Matter Out of Place in Dubai.” Journal of Arabian Studies 3: 196-214.

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 my decision to hire help. The previous essay talked about my decision to hire help and later essays will talk in more detail about some of 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.)

First, I want to highlight that my experiences are with other individual expat women and men who have come to Oman on their own, meaning they are sponsored by one Omani or a small company, not as part of teams hundreds of men strong. I can’t speak about the life of workers at large construction businesses beyond memories from 1997 of trying to walk between the buildings of the American University of Sharjah (AUS) as the men who were building the campus napped in the shaded walkways. As I stepped over their sleeping forms, I thought that I was probably being grossly culturally inappropriate, but they took up every inch of the shade so it was either don’t walk during nap-time, walk in the full sun or make one’s way amid the resting men. It was a great lesson in the practicalities of construction. I, with my Ray-bans and air-conditioned office, needed to understand that making the buildings required a lot of labor and that labor had the right to relax out of the noon-day sun.

I had a second lesson while living in campus housing at AUS. The man who was in charge of the apartments rang the doorbell one afternoon. When I opened the door, he was standing with 4 other men, one of whom was carrying a large TV set. “I am having coffee with women,” I said, “can you please come back in 2 hours?” He said, “Yes.” And I didn’t get my TV for a month. He had been ready to install it and I should have asked my female guests to leave so he could do his job. By saying “no,” I had insulted him and he installed every other TV on campus, waited another two weeks for good measure, then came back and did mine. Lesson learned.

Since I moved to Oman, I give up whatever I am doing when a repair person comes – no matter how inconvenient the time. I say “yes” to AC repairmen who want to tear open vents as I am trying to write midterm exams and telephone repair people who want to come in the middle of a birthday party.

Sometimes Omani friends and the research guys mention encounters with expat laborers; usually there is a clear divide between stories from men and women. Men work with expats laborers usually in connection to construction and the stories are usually negative. It’s hard to parse what is genuine confusion, what is incompetence and what is deliberate malice. The men don’t want to tell me details (as it is not common to dwell on negative people/ events) but here is one example from my life this year.

I wanted to have three rooms painted. Another expat I know brought an expat painter and his assistant to my house to give an estimate. The painter had been working in Oman for five years so he had a lot of experience.

He was very careful to ask if I was using “regular paint” or “machine paint” (paint in which the color is added when you buy it, available at only one store). I said, “machine.” He told me I would need 20 liters for each room and that the machine paint came in cans of 20 liters so I only need one can for each room. He also said he would need 3 rolls of tape to over the woodwork around the doors and light switches. That seemed like too much paint and not enough tape to me, but I haven’t painted a room in over 10 years so I deferred to his expertise.

When I got to the one store that mixes paint on request, I learned that “machine paint” comes in 4 or 18 liter cans and I was surprised that the painter had gotten the size of the can wrong. Since he had said 20 liters was needed, I bought an 18 liter can and a 4 liter can in each of the three colors for a cost of 64 Omani Riyal, thinking it was better to have too much than too little. I would keep the extra on-hand for touch-ups.

I got help to move the furniture into the middle of the rooms and cover everything with tarps. The painter arrived on time, looked at the 3 rolls of tape and announced that this was not nearly enough, so the person who was helping drove off to the store and bought more.

The painter and assistance worked from 8 to 5pm with a few breaks and did a great job. When they finished I paid the agreed price – 60 Riyal, plus I gave a 4 Riyal tip to each and they could take the tarps and the rest of the packet of water I had brought for them.

Then I went to take the paint cans to the trash and realized that they had only used about 12 liters per room; the large cans were 1/3 full and the 4 liter cans were untouched. As the paint was custom mixed, I could not return it and was stuck with a large amount of paint. I wondered how a person who has spent the last five years painting rooms would not know how much paint I should buy.

Stories from Dhofari women about female expat workers in their homes are usually about very positive interactions. For example, when I asked a female, Dhfoari friend if she wanted to have coffee, I was told that their maid was going back to her country, so my friend and her sisters were taking her shopping to get presents for the maid’s family. Once I was sitting in a female friend’s salle to have coffee and saw a new maid bring in a tray. My friend explained, “she’s new and very young, we didn’t think she would be so young, she misses her family so we are buying her many phone cards.”

Most of my female friends have workers who stay with the family for 10 years or more and they make adjustments to help the workers. One, for example, told me, “my father’s driver, his mother is sick so he is at home for a month so we rented a bus to bring the kids to school.”

Their stories made me realize that my basic assumption (I hire someone and they do the work) was not accurate. When someone works for you for a while, you create a relationship that must be respected. My obligation to the people who work for me is not simply that I pay the salary, a topic I will discuss in my next short essay.

Reflections on Ethnographic Research: Expat Workers and Reciprocity (part 3 of 4)

Reflections on Ethnographic Research: Expat Workers and Issues of Payment (part 4 of 4)

Reflections on Ethnographic Research: Getting it Wrong

Teaching: Reflective Teaching and Motivation

Reflections on Ethnographic Research: Claiming Knowledge and Shifting Perceptions

Reflections on Ethnographic Research: Deciding to Hire Expat Workers (part 1 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

  • Gardner, Andrew and Sharon Nagy. (2008). “Introduction: New Ethnographic Fieldwork Among Migrants, Residents and Citizens in the Arab States of the Gulf.” City and Society 20.1: 1-4.
  • Nagy, Sharon. (1998). “‘This Time I Think I’ll Try a Filipina’: Global and Local Influences on Relations Between Foreign Household Workers and Their Employers in Doha, Qatar.” City and Society 10: 83-103.
  • Sarmadi, Behzad. (2013). “‘Bachelor’ in the City: Urban Transformation and Matter Out of Place in Dubai.” Journal of Arabian Studies 3: 196-214.

There are lots of numbers, data sets, opinions and ideas in these texts – but no sense of what it’s like to interact with other 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 my decision to hire help, later essays will talk in detail about some of 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.)

It is difficult to write about hiring people without sounding complacent, a point that was brought home when I read an ethnographic text about Western expats on the Arabian Peninsula who hired nannies and housekeepers. The author vilified the employers as spoiled, lazy, racist and delusional. The author had obviously never hired anyone to do work for them and had a healthy dislike of those who did.

Writing back against that attitude is not easy. I know I could do all the housework myself but I choose to hire someone to clean my house. This can be seen as indolent but I think it’s more helpful to situate one’s positionality when being critical. “I would never…” is very different than “I have never been in the position to…”.

My decision to hire help is predicated on several lifestyle differences such as how housing designs here allow bugs and sand to enter, the monsoon season and the size of houses.

When I visit my mom in the summer it always takes me a few days to tone down my bug vigilance. “MOM, CRUMBS!!!” I yell on the first morning when I walk into the kitchen and see evidence of sliced bread on the countertop. I quickly rinse the bread board, wipe down the bread knife and inspect the countertops for any speck of bread. Luckily, she has great tolerance for this and within a day or two I mellow out as I remember that a few crumbs on the counter sink will not induce hordes of critters to invade her kitchen.

When I get back to my own kitchen in Dhofar, I return to my watchful ways because I live in a cement block house where ants and cockroaches come out from cracks in the tiling and up from the sink and floor drains. They even crawl out though the electric outlet openings. Twice I have had mice scurry up to my first-floor apartment through the washing machine outtake pipe. There are lizards on the walls, bees flying in through the AC vents and spiders galore.

When I talk about the people I have hired to help me by cleaning my house, I know it can seem like I am lazy. I moved to the Middle East with bona fides of self-sufficiency. When I was a child, I had daily chores and once I lived on my own, I have doing all the cleaning myself. But life is different herein Oman.

For example, I have done my own laundry since I was in 6th grade and it’s simple: put everything in washing machine, then the dryer, fold and put away. But there are no dryers here and my top-loading washer has two bins. You put the clothes in the left-hand side bin, add soap, let it fill with water and turn the knob to agitate the water. Then you let the water drain and lift the sopping wet fabric up and place it in the right-hand bin which spins the water out. Then you hang everything on drying racks, wait for it all to dry, fold and put away. Going to a friend’s house and using her washer/dryer combo in the States makes me ask, “What do you do with all your spare time? Put your clothes in the machine, come back an hour later to find everything clean and dry? It’s a dream!”

Also, my friends’ houses are not in close proximity to deserts. “Sweeping the floor” means one thing in my mom’s house and something very different after a 3-day, 40 kph sandstorm in my Dhofari house where you can see daylight between the window frames and house walls. It’s a joy to sweep in my mom’s house; it takes about 5 minutes and you end up with a tiny pile to discard. After a sandstorm here I need to sweep the entire house and dust everything which takes hours. And there are usually more than 5 sandstorms every winter.

In addition, from June until the end of August, Dhofar has a monsoon season with drizzle and fog on most days. As this is also the time of annual vacation, if there is no one to clean the floors, turn fans on and off and keep watch, mold can grow. I brought a friend home from the airport when she returned to start the school year and when we walked into her living room, her sofas were coated with black mold. When I came back from vacation this summer and opened my car door, the front seats and dashboard cover were green with mold, there were even threads of mold hanging down from steering wheel.

When I lived in Madison, Boston, Minneapolis, and Grand Forks, I had a studio or one-bedroom apartment which was easy to take care of. In Salalah, apartment buildings are usually exclusively expat and I want to live in Omani neighborhoods, which means renting a small house or a floor of a house which are built for extended families. My “small” apartment has a salle, majlis, kitchen, 3 small bedrooms and 3 bathrooms. Friends who have rented houses with 4 or 5 bedrooms just shut the doors of the rooms they don’t use but I would rather hire someone to clean all the spaces.

A related point is that it’s better for me to have a slightly larger place to live as there are fewer “third spaces” here. In the month of Ramadan, for example, cafes are closed until after sunset. In the monsoon season, roads can be so crowded, it’s better to stay home. During Covid lockdowns and curfews I was really grateful I could turn the 3rd bedroom into a work space for on-line teaching. I also like that the woman who cleans my house has a key and can feed the cats if I am away for the weekend camping.

In addition to the calculations of spending time (washing clothes, sweeping, getting rid of mold) vs. spending money (paying someone to clean my house), there is the aspect of how easy it is to get help from someone who wants to work.

When I owned a car in the States, I would wash it now and then but here it is a government regulation that cars must be clean. So I could either spend ten minutes every morning wiping the sand off my truck or I hire someone to do it for me. In most parking lots of large stores, there are expat men who do this work for a small fee. Where I work, there are two men who come every morning to the covered parking area. You can pay them 500 baisa for each cleaning if you want it now and then or 10 Riyal for the month.

There are many such opportunities and I usually much hire and/ or tip everyone both because it makes my life easier and because I have been in need in my own life. I spent years without health insurance because I couldn’t afford it. I have always worked since I was in high school but I had to take out student loans for college. If my older brother had not kindly settled my student loans, it would have taken me at least a decade to pay them off. After the 1997 Red River flood, I ate Red Cross meals for weeks. Having received so much help in my life, I feel I need to be generous.

Every week, I give a money to the people who clean the building where I work and I tip the men who bag groceries. Although it’s not habitually done here, I always tip wait-staff and delivery men. When expat government employees are cutting weeds near my house, I hand out cash and bottles of water. If it’s safe to pull to the side of the road and I have cash in dashboard cubby hole, I give cash to the men who sweep streets. If I have time when there is a team of expat men gardening along the roadside near my house, I will buy cookies, as well as liters of water and soda, and hand them over.

Before I became an Associate Professor, I worked in sandwich shops, restaurants, libraries, a bookstore and an antique store and I can push my own grocery cart. But if I am walking in the parking lot of a grocery store and a man in the jumpsuit uniform of a cleaner walks towards me with his hands extended, I know he is asking to bring my cart to my car for a 1 Riyal tip. So I step away from my cart and let him push – a move that can be seen as being lazy/ exploitative or giving someone a chance to earn extra money.

Reflections on Ethnographic Research: Situating Expat Workers (part 2 of 4)

Reflections on Ethnographic Research: Expat Workers and Reciprocity (part 3 of 4)

Reflections on Ethnographic Research: Expat Workers and Issues of Payment (part 4 of 4)

Outline and Chapter Abstracts for ‘Researching, Teaching and Working on the Arabian Peninsula: Creating Effective Interactions’

Reflections on Ethnographic Research: Claiming Knowledge and Shifting Perceptions

(photo by S. B.)

I recently read two ethnographic texts about the Arabian Peninsula. Both are well-researched, with many cites from interlocutors and relevant texts but both made me very uncomfortable. Each text examines a sub-set of the population within one Arabian Peninsula country. One author clearly lauds the studied group; the other has a clear animosity towards their group.

There were two interconnected issues. First is that, to me, the texts will have an outsize impact. Both texts are about groups which has not been previously studied and both authors are very well positioned within the milieu of North American/ UK/ EU academia with impressive CVs and permanent jobs in well-regraded institutions.

Thus the two authors will be widely accepted as knowing spokespersons for the countries studied, yet there are many small mistakes in the texts, such as giving places the wrong name, as well as larger concerns. One researcher looked at a subset of a population but because of limited time and narrow focus, the text makes claims of distinctiveness of the group studied which are actually not distinctive, i.e., traits described as being particular to this group I have frequently seen in other groups. To me, the result is awarding a special status to one group of people who share the same social traits with other groups. And there is no way to correct this as I doubt the researcher would want to go back in the field and work with other groups.

There are many slanted comments. For example, one text mentions that a certain group of expats are treated in a negative way when they arrive on the Arabian Peninsula in that they were subject to extensive medical checks and would be deported if there were found to have various diseases, but that is true for anyone, be they laborer, salesclerk, CEO or professor.

A few months ago, I went to get a health check done so I could renew my work visa. At the clinic, by chance, there was a male Omani professor who had brought an expat woman who he had hired to work in his house. That women and I went through the same set of medical tests (including blood drawn and chest x-ray) at the same time. But reading the text, one could easily assume that this kind of bodily investigation only happened to expat workers who had non-professional jobs.

However, the bigger issue for me is that their understandings about the people they are talking to/ about is the same at the start of their work and the end. I happened to meet one of the researchers at the very beginning of their work; the second is clear about their attitudes at the start of the project and that point of view is identical to where they theoretically ended up.

And I am troubled that a researcher’s perceptions of a group of people is exactly the same at the beginning and conclusion of a project. In terms of these two books, with one researcher who was clearly positive about their interlocutors and one who was clearly negative – to go in positive and find only positives, to go in negative and find only negatives seems too easy for me. Were there no surprises? No readjustments? If you can’t articulate both some negatives and some positives about the people you are working with, I wonder if you are well-grounded in their lives.

I feel that everyone is ‘othered’ and out of depth as soon as they leave their home space(s). If you have grasped a foreign culture in its entirety so much so that you don’t change any of your starting attitudes, you are amazingly prescient or perhaps there wasn’t enough time or some other issue is in play.

To me, transformation of original conceptions is an important part of doing ethnographic work – there needs to be space for discovery, reassessment, new considerations; if someone hasn’t shifted their beliefs at all, I am a little wary.

Reflections on Ethnographic Research – What is Missing and What Changes

Reflections on Ethnographic Research – Getting it Wrong

Reflections on Ethnographic Research: Making Adjustments for Positive Multi-Cultural Exchanges/ Events

Reflections on Ethnographic Research: Changes within Cultures

Reflections on Ethnographic Research: What is Missing and What Changes

I recently read two ethnographic texts about the Arabian Peninsula and was troubled that neither author articulated how their perceptions of the people of who they were studying (or themselves) were changed by their months in-country and years of writing.

The learning curve was perfectly flat – i.e. my conception of the project was X and this is what I found – without any mention of what might have been misunderstood or missed. I am not sure if the years of writing smoothed out the research process so that it appears seamless, or perhaps the researchers did not want to publicize or dwell on lacunas. But I don’t think any anthropological work can ever be complete or finished and it’s better to be clear about what changed/ what’s not there/ what questions weren’t asked, etc. I also think it’s important for authors to reflect on how they themselves have changed.

I wrote a book about food (Foodways in Southern Oman, 2021) and weeks after it was at the publisher I realized I had not been clear on the issue of Dhofaris not talking while they are eating. I was having dinner with someone who would say half a sentence, take a bit of food, chew carefully, then finish the sentence. This meant no one else could talk and, at the end of the meal, this person left one bite on their plate and talked on for 20 minutes as no one could leave the table until everyone was done eating. As I was thinking about their actions, I realized that this kind of conversation-hijacking doesn’t happen in Oman.

I had missed a whole series of interrelated food/ dialog practices and understandings. In Dhofar, there is an understanding that being upset can be physically harmful; for example, children (who can’t yet control themselves) should not be allowed to cry. Another example of this belief is that no one should say or do anything distressing while eating. There should be either no conversation or light/ polite/ general talk.

If someone wants to talk, they can – but side conversations are fine and people are concentrating on the food. When a person is done, they will usually stand up to wash their hands. If someone has something important to say, they will not do it during a meal.

In my book, I didn’t include the insight that a whole series of actions/ tropes which are normal in American culture, such as loud arguments at the dinner table (perhaps with screaming, throwing things or stomping away) are very rare in Dhofar. As is someone saying something dramatic, then calmly drinking or eating while everyone else is in an uproar. Eating should be done in a peaceful atmosphere and the Dhofari way to show fury at the dinner table is usually to not eat and not talk.

And as I read the two ethnographic texts about the Arabian Peninsula and wondered at how the authors didn’t change, I questioned how I would make that articulation about myself. How have I been changed by years of working with one group of tribes in Dhofar?

I would say that I am more patient, although this is not the perception of the men in my research group. And I have adapted the belief from the Dhofari people I know that you should frame learning that a friend is untrustworthy as positive. Even if someone you have been friends with for years betrays you, you should be glad that you finally know understand that person’s character.

I realized I had internalized this belief when I watched the last episode of the long-running series Endeavor. The main character (Morse) and his supervisor/ mentor (Thursday) are investigating the death of drug-dealer and trying to find the body of a long-dead boy. Their work is complicated by the impending marriage of Thursday’s daughter, Joan, to another policeman. Thursday is warned that if he continues to search for the culprits, Joan might be put in danger and Morse is torn between finally telling Joan that he loves her and staying stoic.

At the end, Morse figures out that Thursday is connected to a murder; his long-trusted and respected mentor is revealed as a self-serving hypocritic. Quoting Harry IV, Morse breaks with Thursday as Prince Hal did with Falstaff and, in their final scene, rejects Thursday’s attempt to regain their previous friendship when Thursday refers to Morse by his first name. As it’s clear that they will never speak to each other again, it’s a startling end to nine seasons of watching their camaraderie grow and deepen.

My reaction to Morse’s brush off of Thursday’s last effort at reconciliation was thinking, “oh, it’s a good thing that Morse never told Joan he loved her as there is obviously a flaw in the character of that family and who knows when it would have shown up in Joan.” Then I thought, “that’s the POV of the people I do research with.”

It was an interesting moment as I realized that I should have felt sorry for Morse [he lost his mentor and the woman he loved!] but I have adopted another POV over the years of living in Dhofar. When I have gone to a Dhofari friend with a tale of “this person did this awful thing,” I have gotten two reactions. One is, “That’s good! Now you know how that person is” and “Why you are upset when you already knew that person was bad?”

I joked in my first book about how there is no bad news – it’s like living in Voltaire’s Candide without the skepticism. Leibniz and his phrase “the best of all possible worlds” would be at home in the tribes I work with as the Dhofaris in my research group strive to find a positive outcome from negative events.

The framework is that all knowledge is beneficial. If someone revels themselves to be dishonest, this is a good thing because now you can avoid them. Perhaps you might have continued to be friends with them for years without knowing their true personality, unwittingly trusting a misleading and deceitful person. Or perhaps they might have tried to trick you or someone else out of large sums of money or something important. So you should celebrate the fact that you have learned that they are not good. You should not focus on the pain of this betrayal, but on the happiness of avoiding any further (perhaps worse) treachery.

Reflections on Ethnographic Research – Getting it Wrong

Reflections on Ethnographic Research: Making Adjustments for Positive Multi-Cultural Exchanges/ Events

Reflections on Ethnographic Research: (Not) Asking Questions

Ethnography: Conversations about Men/ Masculinity, part 1

Reflections on Ethnographic Research: Changes within Cultures

Reflections on Ethnographic Research: Getting it Wrong

I have been looking at collections of ethnographic essays and several essays show in up most or all texts: Bohannan’s “Shakespeare in the Bush” (1966), Lee’s “Eating Christmas in the Kalahari” (1969) and Miner’s “Body Ritual Among the Nacirema” (1956). There is another essay that is often included, Geertz’s “Deep Play: Notes on the Balinese Cockfight” (1972). In looking over these 4 essays, I wondered, why are these the most widely anthologized?

What they have in common is that in Bohannan’s, Lee’s and Geertz’s essays, the first-person authors are revealed to be completely wrong in an amusing and memorable fashion. In Miner’s essay it is the reader who learns that they were wrong as the essay is set up to de-familiarize American culture (Nacirema = American).

In Bohannan’s, Lee’s and Geertz’s texts, the first-person narrator starts out facing a common field-work task and ends up being the one out of control. Bohannan wants to explain Hamlet to a group of interlocutors she has been gathering stories from, but she is taught the true meaning of the play. Lee wants to get a fat bull to give his interlocutors a feast but, although he gets the largest animal he can find, he is accused of being stingy. Geertz and his wife are trying to integrate into their new research environment, a small village in Bali. They succeed not by their academic reasonings but because they run away when police raid a cock fight. Fleeing in terror and ending up in a stranger’s courtyard pretending to drink tea is what gets them included in village life.

Bohannan, Lee and Geertz confidently set out on their paths, get linguistically/ culturally/ physically lost but end up with valuable insights that help them understand the cultures they are studying. To me, they are popular for the same reason The Wizard of Oz, Alice’s Adventure in Wonderland and the new Super Mario Brother’s Movie are popular. It’s fun to watch someone else live through a tornado/ drop down a rabbit hole/ fall into a tunnel, arrive in a foreign county and slowly learn the ropes.

And I think there is something hopeful and reassuring in hundreds of anthropology professors assigning these essays over the last 50-odd years. Reading them is a reminder that things can go very wrong in fieldwork and still turn out ok. They are anthropological equivalent of the Tolkien quote:

It’s like in the great stories, Mr. Frodo. The ones that really mattered. Full of darkness and danger they were. And sometimes you didn’t want to know the end. Because how could the end be happy? How could the world go back to the way it was when so much bad had happened? But in the end, it’s only a passing thing, this shadow. Even darkness must pass. A new day will come. And when the sun shines it will shine out the clearer. Those were the stories that stayed with you. That meant something, even if you were too small to understand why. But I think, Mr. Frodo, I do understand. I know now. Folk in those stories had lots of chances of turning back, only they didn’t. They kept going, because they were holding on to something.

Brief, non-life-threatening panic is useful, like the concept that nightmares aren’t telling you something terrible will happen, but simply trying to get your attention. And it’s helpful that all three essays highlight the randomness of the panic in that the three narrators felt confident in what they were doing until, suddenly, they were lost. That’s exactly how ethnographic research goes; the panic can come at any time.

A few months ago, I brought food for a meeting with the research guys. I usually bring the firewood and drinks as I don’t cook, but there is one restaurant in town that is trusted so I try to bring dinner now and then.

Like Lee, I was happy to know that I had managed to bring good food for people who have been helping me with my research for years. I unpacked the hummus, salads, bread and plates of grilled meats with pride. One of the men motioned me to put one of the plates of meat back into a cooler, saying “there is enough.” I knew this was in keeping with their normal practice of not setting all the food out as untouched food could be given to other people if not needed. It’s better to have everyone eat from one or two plates which are picked clean than have three or four half-eaten plates with the leftovers thrown out for animals.

We started to eat and, after a while I noticed that the plates were emptying faster than I had anticipated. Soon, there were only scraps left on table. I looked at the man I know best (X) and he glared at me. I felt horrible. I had failed. I had not provided enough food. I was miserly. What a stupid mistake to not bring enough! I glanced again at X and he glared at me again. I was a huge disappointment! I wanted to sink into the sand.

Then I reflected – wait, these guys do not care about food! I wrote an entire book about these men do not care about food. They can handle being hungry for hours; they take pride in their self-control. And they had all eaten at least some meat; no one was starving. So why was X glaring at me?

I looked at X for a third time and he glanced over at the cooler. Suddenly I remembered, I had put an extra plate in the cooler to save for a late comer. So I reached over, opened the cooler, pulled out the plate, took off the tin-foil and set it in the middle of the mat. Everyone dived in.

Ah-ha! The issue was NOT that I had not brought enough dinner but that I had not offered all that I had. Given the importance of self-control in their cultures, they were not going to ask me to give them more food. I brought the meal, so I needed to be the one to offer it. Since I was not offering the last plate, perhaps I wanted to keep that food for myself. And they were not going to lose their dignity by asking for it.

X wasn’t glaring because I had underestimated how much to buy but because I was acting like a miser. Not buying enough is ok; selfishness and stupidity are not ok. I should have remembered the last plate and immediately set it out.

A few weeks later, I checked my insight with X and he agreed with my understanding. He thought maybe I had forgotten the extra plate, but he wasn’t sure, and he had to leave the decision up to me. Then I ran this whole story by another research guy who was not there that night and got the same reaction: no one would care if I didn’t provide as much as everyone wanted to eat, but to have food in the cooler and not share it – that was bad behavior.

The event made me think of Lee’s essay and Alice playing croquet with flamingos. It’s fun to read about other people’s moments of confusion and frustration, and so difficult to live through those moments yourself.

(photo by S. B.)

Reflections on Ethnographic Research: Claiming Knowledge and Shifting Perceptions

Reflections on Ethnographic Research: What is Missing and What Changes

Reflections on Ethnographic Research: (Not) Asking Questions

Reflections on Ethnographic Work: Behaving Badly and Defending Grandpa

Reflections on Ethnographic Work: Shopping, Safety and Maneval’s New Islamic Urbanism (2019)

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

“Ṭâ Is For Talisman” from The Arabic Alphabet: A Guided Tour

written by Michael Beard, illustrated by Houman Mortazavi

Ṭâ Is For Talisman – http://alifbatourguide.com/the-arabic-alphabet/taa/

main website – http://alifbatourguide.com/

excerpt:

Ṭâ Is For Talisman

A version of this chapter appeared in Scritti in onore di Biancamaria Scarcia Amoretti (Rome, 2008), vol. 1. (That’s vol. 1 out of three. How many people have enough admirers for a three-volume Festschrift?)

One of the shops a traveler in the Arab world is likely to see is a qarṭâsiyya, a stationery store, one of those small businesses which thrives wherever children need to buy school supplies. The source is qarṭâs, another one of those words borrowed from Greek which uses Ṭâ to transcribe a European T, the T in the Greek word khártes, Latin charta (as in Magna Charta). Qarṭâs appears in Surat al-An‘âm as a metonymy for the Qur’ân itself: “Wa law nazzalnâ ‘alayka kitâban fî qarṭâsin falamasû bi-aydîhim la-qâl alladhîn kafarû in hâdha illâ sihrun mubînun” (6.7): “If we had sent unto thee a written (message) on parchment (qarṭâs), so that they could touch it with their hands, The Unbelievers would have been sure to say; ‘This is nothing but obvious magic’” (Yusuf Ali translation). That qarṭâs, if it were to exist, would be an alternate Qur’ân, a physical qur’ân written rather than spoken. That qarṭâs would have been a spiritual option presented differently than the one we have. It may or may not be a mystical image, but it certainly has a paradoxical logic. To imagine revelation as a concrete object does not, to my ear, seem blasphemous. (Later in the same sura there is an account of Moses and the tablets “which warn and explain,” in which the physical tablets are clearly a legitimate revelation–7.145 ff). But ironically it would have been less convincing. Skeptics would call a physical qarṭâs simple magic, which is true, as later we would see the skepticism of Moses’s followers.

What that parchment (or tablet) would have been is a ṭalsam, to use another non-Qurânic word, a loan-word, like qarṭâs, originally from Greek. The source is τéλεσμα, télesma, “completion,” “performance,” “religious rite” (from telêin, “to complete”), in later Greek “a decorated object endowed with a magic virtue to avert evil.”

English “talisman” is attested as far back as the 17th century. It gained popularity in the 19th century andt seems to have become a kind of obsession in literature. Search the word and you get, among others, Carrie Lee’s Talisman: A Tale (anonymous, 1854); Johann Nestroy’s Der Talisman (a19th-century Austrian comedy); The King’s Talisman: or, the Young Lion of Mount Hor, an Eastern Romance by Sylvanus Cobb (1851); The Talisman Ring by Georgette Heyer; Queen Moo’s Talisman; The Fall of the Maya Empire by Alice le Plongeon (1902); The Talisman of Set by Sara Hylton (1984); and Ruth Burnett’s The Nurse and the Talisman (1974). The list is by no means restricted to obscure writers. Clifford Simac contributed The Fellowship of the Talisman (1978); even Stephen King added one (The Talisman, 1984). And we can see why. “Talisman” has become the word for a liminal object, an object in the physical world which partakes of the other, a moment of overlap between the two categories.

Wa ṭarîqî ma ṭarîqî? Aṭawîl am qasîr?
Ayyuhâ al-bahr atadurî kam maddit alf ‘alayka?
Lastu adri.
And my road–what is my road? How short? How long?
Do I climb or descend along it, or walk on a level path?
Or do both of us stand still while Time runs on?
I know not.

This is the question asked in 1927 by the great Lebanese-American poet Iliya Abu Mâdi in his collection Al-Jadâwil, in a translation by the late Mounah Khouri. The poem, usually referred to by its radîf, the refrain lastu adri, “I don’t know,” which concludes every stanza, is entitled “Aṭ-ṭalâsim.” With that act of naming, Abu Mâdi acknowledged an important element of the word. Khouri translated aṭ-ṭalâsim as “The Mysteries,” which captures the sense of the noumenal, but leaves out something too, the image of a material object suffused with inexplicable power from outside.

taa5

Teaching Metaphors: Conducting a Jazz Symphony

I was talking to a friend about teaching in Oman and trying to find the right metaphor. The usual comparisons: teachers as parent, as coach, as conductor couldn’t convey my exact meaning. Then I realized that teacher as conductor didn’t work because it was too constrictive – the players have to follow the music and what the person in front is signaling. That doesn’t give the necessary leeway for a positive classroom atmosphere.

But conducting a jazz symphony works. It gives the idea of someone basically in change but ready to let others take the lead and change direction if necessary; if the oboes feel the need to do a solo riff, then off they go. The conductor walks in with a musical score and general sense of how things should proceed, but also needs to be ready for the swerve.

There are days I walk into a classroom and everyone is ‘off’ – tired, cranky, silent. Sometimes there is a reason (an important football match the night before), sometimes it just happens and I need to readjust like a quarterback calling an audible. Suddenly I will decide that we are starting with group work or I might try to tease them into getting organized; sometimes I have to roll with it and try to do all the heavy lifting or give students a choice of different activities.

Or sometimes I walk in and there’s a manic energy, as if everyone had a few espressos for breakfast. Then I need to try to harness that liveliness into productive discussions.

A regular conductor knows exactly how they want the music to sound, but with a jazz symphony, you never know what is going to happen. Even after twenty-five years of teaching, I can still be knocked off balance. Once a student’s phone rang and they said, “I have to take this call.” I remember standing there utterly blank for a moment, wondering what to do. The student seemed serious, but letting a student leave class to talk on the phone was, for me, a dangerous precedent to set.

I was stuck. According to my rules, I should have said, “if you leave class, I will mark you absent.” But the student was asking permission in a straight-forward way, I felt (although I had no way to prove this) that there was an emergency and there had not been any negative behavior in that class.

After a few seconds of silence, I nodded and said, “OK.” I did not feel comfortable yet I thought I was making the right choice for that moment. I braced myself for fallout however, the student came back in after a few moments and no other students asked to leave for the rest of the semester.

Sometimes the best way to lead people is to let them do what they want.

Donaldson’s article on “Units of Counting” in Oman

I recently read a great article about Oman:

Donaldson, William. 1994. “Units of Counting and Aggregation in Omani Arabic.” Journal of Semitic Studies 39: 87-96. https://doi.org/10.1093/jss/XXXIX.1.87

The same author also wrote:

  • Donaldson, William. 1979. Fishing and Fish Marketing in Northern Oman: A Case Study of Artisanal Fisheries Development. Doctoral thesis, Durham University.
  • Donaldson, William. 2008. “Enterprise and Innovation in an Indigenous Fishery: The Case of the Sultanate of Oman.” Development and Change 11: 479-95.

I think it is so interesting when a researcher gives a clear overview of a small aspect of a culture. I ran into the issue of how to count items when I was doing work on fishing a few years ago. At that time I noted:

Oman uses the metric system but different measuring systems are used in fishing. Boats are ordered by ‘feet,’ petrol is measured by ‘drum’ (8 Omani Riyal for a standard 30-liter petrol can), engine power is by ‘horsepower,’ and the radius of circular sardine nets is by dhirae (‘arm’ in Arabic, from the inside, centre point of right elbow to tip of middle finger on right hand). The depth of water, the size of fish boxes (traps) and the height of a curtain nets is by ba’ (from furthest edge of left shoulder to tip of middle finger on right hand).

Using Cultural Understandings to Improve Teaching, part 4

(photo by S. B.)

Using Cultural Understandings to Improve Teaching, part 1

Using Cultural Understandings to Improve Teaching, part 2

Using Cultural Understandings to Improve Teaching, part 3

I hope that my previous essays on teaching might help all teachers, but this essay is focused on teaching writing to students who can put together a few paragraphs in English by explaining the benefits of doing daily in-class writing. I also discuss the benefits of having students use rubrics, come up with their own topics and share papers.

In-class Writing – for classes such as Introduction to Creative Writing and Writing Workshop, just telling students HOW to do something is not effective unless students have a text to work off of, so I ask that every student brings a large notebook to class every day. They write the date at the top of page, I give a prompt to help them get started, then let them write for 10-15 minutes.

For creative writing class, I might ask them to write a poem about the weather, then the next day, ask them to take that poem and change it so the weather itself is the narrator, i.e. the “rain” or the “sun” speaks and explains their feelings. If we are doing drama, I might ask for a dialog between two people who are very different ages or a dialog in which someone is trying to get something in a sneaky way.

For a writing workshop class, I might ask them to explain something they want to change about our university. Then I ask them to take that topic and change their writing so they are talking to other students, then change it again so they are talking to administration. This kind of practice allows them to get a handle on “audience” and how to craft arguments depending on who you are writing for.

Writing daily means that when it is time to think of topics for their main papers, they have pages of writing to look through to help them come up with ideas. Also, as the semester goes on, students are able to write more quickly so that a student who managed a few sentences in 10 minutes during the first class might be able to write two paragraphs after two months. When I ask them to review their journals and they can see their progress, it improves their writing confidence for doing midterms and papers in other classes.

A really important part of doing daily journals is that I do not comment when a student does not write in class one day. From friendships with Omanis who are not connected to the university, I can see how students are sometimes subject to enormous pressures at home. For most North American/ UK/ EU students, college is seen as the most significant factor and while some students might have a job, there is a general understanding that school work comes first.

In Oman, if older relatives come to visit on the night before an exam, students might be expected to sit in the salle or majlis with them. Sometimes a family decides that a student will be married in the middle of the semester, or a beloved sister is married so a student is busy for weeks with the preparations, then has to cope with the sadness that the sister is no longer living in the house. There might be a death in the family or sometimes a student has to sit up all night with a sick child. And sometimes a student is simply out of ideas.

At the start of the semester I say, “you need to write at least half a page every class period, but if you can’t write in class a few times during the semester, that’s fine. Sit quietly and take care of yourself. But you will have to do the writing at some point. I will put the prompt on Moodle (the on-line teaching program) in case you miss class, you still have to do the writing.”

Knowing they have to do the work, but they can take a break if they are having a bad day, eliminates scolding, arguments and unhappiness. When I am walking around the room to check progress and I see a blank page, I quietly say, “do it later tonight with a cup of tea” and walk on. I have never had a student abuse this by not writing for several days in a row, but every semester I have students who simply can’t focus. Sometimes they look at me and shake their heads, and I whisper, “it’s ok.” Sometimes they will try to explain what’s wrong and I say, “you don’t need to tell me the reason. No phone, don’t talk to anyone, draw a picture if you want. Make up the work later.” Of course for tests, students need to do the work at the correct time, but I don’t think it’s helpful to force students by pretending there is something magically useful about writing EVERY day.

The journal work is usually worth 10 points (from a class total of 100). I collect the journals three times during the semester without advance notice and skim though them. If the students’ journals are organized and have 1/2 page of writing for each class period, they get full credit. If not, I write what the issue is and give a lower grade. Then I hand them back at the start of the next class period.

Writing papers

Some people advise giving out sample papers and students usually want a sample but I don’t think it’s a good idea for students who are at the level of being able to write 3 or 4 connected paragraphs. A sample is too easy to copy. On the other hand, it’s never helpful to give vague assignments such as “give me a 5-paragraph argument essay.”

The happy middle ground is a three-step process: create and discuss a rubric, have students hand in topic choices and do an in-class workshop day. This drastically cuts down on the chances to cheat/ plagiarize and improves students ability to think and write from themselves.

using rubrics – Three weeks before a major paper is due, I always give out a detailed rubric (see example below) which gives all the relevant dates and explains the sections of the paper. Using a table format means I can write the points the students earn next to the explanation, so they can see where they have made a mistake. I also add examples of quotes because some students have not used quotes before and having the sample sentences right on the rubric means they don’t have to look elsewhere for help. Lastly, I put the late-paper policy so, again, students have all the information they need in one paper.

choosing topics – On the day I hand out the rubric, I tell students that they need to think of at least three topics, and write them out on a paper with a few bullet points and hand it on by the due date. I review the topics and put a check next to the topics which are ok for them to use. This cuts down on over-used topics (on-line teaching!) and allows me to make sure no two students are doing the same idea.

sharing writing  – A week before the paper is due, I set up a “workshop” day in which students read each other’s writing. The two most important aspects are to start small and provide a framework. Nothing could be less helpful than simply giving a student’s paper to another student.

In classes in which I use peer groups, I always try to put students in groups with a task to work on several times at the start of the semester so they can start to get to know each other. If we are doing daily in-class writing, I will announce (BEFORE THEY START TO WRITE!) that they are going to share that day’s work with another student. I let them write, then assign everyone a pair and they switch notebooks and talk about what they wrote. Doing this a few times allows students to get to work together and feel more comfortable about sharing papers.

The second step is to give students a review sheet to fill in (see sample below) instead of simply asking students to read or “comment.” Having a worksheet allows them to read with a purpose and check that the student has done all the assigned parts, which makes them reflect on their own writing.

I explain to students that another student in the class (they will not know which one) will read their paper and if they don’t want to use their real name, that’s fine. They need to make sure that there is either a name or title on the paper. When I walk around the room to pick up the drafts, I can verify that each student handed in a draft, then I mix up the papers and hand them back with the peer review sheet.

As students finish reading and filling out a sheet, I give them a second paper to work on which helps stop the “do the worksheet in a hurry and then just sit” syndrome. They know if they finish one paper, they will get another one to work on.

And I make sure to explain that students who do not come with a draft will be given the chance to work on their assignment on their own. If a student comes in without a paper, I don’t ask, “Why didn’t you do the work?” I ask them to sit at the back of the class, make sure they have paper and a pen and ask them to start writing. After I have distributed papers to the rest of the class, I will sit next to every student who did not come prepared and ask if they have any questions. Then I will give them a peer-review sheet and remind them that they have to have someone else read their paper and they need to turn in their drafts and peer-review sheet with their final paper.

example rubric for writing class:

Assessment 3 –  May 14  – 10 points – due in class

 

topics due April 30, counts as a homework grade

peer review May 9, counts as class participation grade

 

  Explanation possible score student score
   Essay ·         a complete, realistic, original, thought-provoking argument paper on a topic that PERSONALLY impacts the author·         must have clear AUDIENCEtopics NOT allowed:·         not smoking

·         not cheating

·         driving (too fast or who drives)

·         on-line teaching

·         cell phones/ social media

·         where to take a vacation

·         correct grammar and spelling

·         at least 4 pages long

·         creative, interesting argument explained in introduction – 1·         compelling conclusion (restatement, positive or negative if this doesn’t happen, story, expand topic, etc.) – 1·         at least 2 points supporting the argument based on author’s reasoning – 2·         at least 2 points supporting the argument based on interviews/ external sources with quotes – 2

·         at least 1 rebuttal (anticipating counter-argument) – 1

·         1

points deducted if not long enough

 Draftsand documents ·         at least THREE drafts with evidence of substantial revision ·         at least one peer review sheet·         topic sheet with teacher approval ·         2
  Format  Paper should be:·         neatly handwritten in blue or black ink on plain white, large, lined paper·         each paragraph indented with between 3 and 6 sentences unless it is dialog points deducted if not done correctly
total score

Quotes are:

  • approximately 10 words or less
  • within a sentence:
  • My father agreed that, “There should be more hotels in Nizwa.”
  • “I think Dhofar should have more libraries,” said Dr. Risse.

Please note

  • 1 point taken off for lateness
  • last time to turn in an assignment is exactly ONE WEEK after due date

**********************************************

example peer review sheet for above assignment in writing class (the original has spaces for writing between the questions)

ENGL 285 – assignment 3 – peer review – May 9

Name of author or title of paper __________________________

* Is the paper divided into paragraphs?                                                          yes / no

* Are all the paragraphs indented?                                                                 yes / no

* Does each paragraph have 3, 4, 5 or 6 sentences?                                  yes / no

* What is the main argument of the paper?

* Who is the audience?

*Sections of the paper – for each section write the main idea/ argument

 

Introduction – is there a ‘hook’/ does the paper have an interesting opening?

Authors reasons

1)

2)

Outside reasons – either interview or website

1)

2)

Rebuttal

Conclusion

*What do you not understand? What questions do you have?

* What information should the author add to the paper?

* Circle all misspelled words or grammar problems.

Using Cultural Understandings to Improve Teaching, part 3

(photo by S.B.)

Using Cultural Understandings to Improve Teaching, part 1

Using Cultural Understandings to Improve Teaching, part 2

Image someone who works in a cement factory who meets 100 people every day who have made houses with their cement blocks. Or a restaurant in which a cook makes the food, then sits at the table and watches the customers eat the meal and comment on it.

That’s what teachers do – we have to face the recipients of our work every day. I always tell new teachers that they need to teach from their personality. You can walk into a class and decide to adopt a persona but if it’s not your personality, the “new you” is not going to last. Which is why I say that it doesn’t matter as much how you teach as it matters that you stay consistent and explain your reasoning, especially if you have to change your mind.

Students in high context cultures like Oman usually learn about behavior by observation, not explicit directives. When students are trying to understand an teacher, they value consistency because they are trying to figure out what the teacher is doing and why. Acting the same way and keeping the same rules day after day makes for a calm classroom.

My second suggestion is to always keep on top of the paperwork – after a major assignment is due, write down the names of students who did not hand it in and make a quiet comment to them in class so there can be no future arguments about what was turned in or not.

Also, in terms of class management and assignments, I recommend teachers make statements, not ask personal questions. Some teachers like to put students on the spot and ask questions such as “Why are you talking?” or “Why did you come late?” or “Why didn’t you turn in your paper?” To me, this opens up all sorts of unpleasant options such as a student saying a relative died or a cheeky, “I wanted to.”

If students are talking when they should be listening, reading or writing, then it’s good to ask “Do you have a question” or “Is something not clear?” to help get students back on track, but “Why are you goofing off?” is not helpful. If it’s an issue of class management, a flat statement is usually best: “Please come to class on time.” If it’s an issue of a student not doing work, again a flat statement lets the student know you have noticed the omission without getting details of the student’s personal life.

If a student is way out of bounds, I sometimes use. “What on EARTH are you DOING?” which focuses on the action, not the reasoning and since not all students know the idiom, it can create a moment of confusion which stops the action and allows me to refocus the class back to our work.

Lastly, if a student is upset and the problem is unsolvable, distract them. Change the topic so they can focus on the future, not get stuck in an escalating situation. For example, if a student did badly on the midterm and wants a new exam or for you to change the grade, start talking about the next assignment, stressing if they do well on the up-coming work, their grade will improve.

Staying consistent, keeping an eye on students who are doing poorly, making statements and distracting angry students means a peaceful atmosphere in a class and fewer explosions.

For example, I accept papers up to one week late (with a late penalty) and on the last possible day to submit, I always check my grade book before class to see who might need to still give me a paper. In one course only one student hadn’t done the assignment, so in class, I walked by their desk and said quietly, “You haven’t given me the assignment.” Then I stood and looked at the student until they responded by nodding.

Months later, 10 days after the course ended and two days before the final exam, this student came to my office with a few papers stapled together and said, “This is the assignment. I did the work but you didn’t accept it.” This is a situation in which I could have said “that’s not true” but the basis of the student’s speech was fear of failing the class. So I addressed that aspect, not the lying.

I briefly explained again my policy about accepting late work and reminded the student that I had checked with them in class on the last day they could have submitted. Then to change the focus, I took a piece of paper and wrote out the grading scale for the class, adding in the student’s grades so far and showed that if they did well on the final, they could pass the class. The student was not happy but I avoided a long, angry discussion.

When the student was ready to leave my office, I said, “You can’t get a grade for what you wrote, but if you want me to check it – I will read it now and give you feedback so if  there is a mistake, you won’t make the same problem on the final exam.” Saying this is a good way to make peace by showing that you want to help the student and it’s often a check on the student’s intentions. If they took the assignment seriously, did the work themselves and want to do well on the final, they will hand over the work and let me look at it. If they got the work from another person, my comments won’t help them and they will not show me the paper. That student did not show me the paper.

My last point is that, if it works with your personality, using humor is often very effective in Oman. Omanis have a great sense of humor and respond well to joking. It can be an helpful way to get your point across, but have a back-up plan ready.

For example, I am very consistent that I should never see a phone in class – phones need to be inside a purse or pocket or set face-down under the chair. I say this during the first few classes, then in the 2nd or 3rd week, if I see a phone I act like I saw a snake and yell, “OH NO! What’s that?” as I back away in horror. Everyone starts looking around to see what I am pointing at asking, “What? WHAT?” Then I point and say, “That black thing there!” They realize I am pretending to be scared of a phone and laugh while the student puts the phone away.

Or if I see a phone I cover my eyes and yell, “OH NO! That hurts my eyes!” Again everyone looks to see what’s wrong, then laugh when they realize it’s the phone. And they understand that I will always react when I see a phone.

After the 3rd or 4th week, I say, “we have talked about the no-phones rule, now if I see a phone, I will take it and put it on the front table.” Then if I see a student is looking at their phone in class, I walk by and quietly say, “give me the phone.” If the student tries to put in their purse or pocket, I shake my head and say, “No, you have heard the rule – either you give it to me or you can walk up and put it on the front table. Your choice.”  Then I do not move from their side until they give it to me to put on the front table or they have put it on the front table themselves.

If they refuse, then I say quietly, “Your choices are leave the class, give me your phone or put it on the front table.” I have never had a student refuse at that point, but if they did, I would say, “I am marking you absent,” then I would walk to the front of the room, mark the attendance sheet, then continue to teach the class, ignoring that student.

To me, it’s important to avoid anger and “no-win” situations. Using humor saves me from having to say over and over “no phones.” After I do a fake scream two times, everyone knows to look for who has a phone out – and everyone knows that having their phone on their desk means they are going to get negative attention.

Talking quietly and giving students a choice of “give me the phone or you put it on the front table” allows them some privacy and autonomy over what happens. (They can take the phone from the desk at the end of class.) Yelling and/ or saying “give me the phone” is too public and direct.

Sometimes I am told that I am “babying” students but taking away their dignity is never going to create a positive learning environment. I want to uphold the class rules in an equal and fair manner which allows students to concentrate on learning.

Using Cultural Understandings to Improve Teaching, part 4