Common Food Terms in Dhofar, Oman

Foodways in Southern Oman project; Dr. Marielle Risse

(photo by Salwa Hubais)

This list is in no way definitive and I will update it periodically. I had hoped to have Dhofari informants type in the local (not MSA) Arabic, but this spring has brought both the death of the much-loved and much-respected Sultan Qaboos and the corona virus. It is not the time to bother people with academic inquiries. I will wait for better days.

I include some food-related words such as animals, locations, weather, etc.

‘A’ means the word is Arabic, ‘G’ means the word is Gibali/ Jebbali/ Shahri. As there are always issues in transliterating Arabic vowels, I have arranged the words alphabetically in English, e.g. raqeeq/ roqaq

 

Abalone – sufela, regulated season for a few weeks at the end of November/ December, depending on quantity, some years the season is canceled

Appetizers – usually baba ghanoush, fattoush, hummus, stuffed grape leaves etc., with pita bread (khubz lebnani)

Asida/ Asseda – cooked wheat with samn [clarified butter] and sometimes sugar

Baisa – smaller currency in Oman, there are 100 baisa in 1 Omani Riyal, which is worth about 1.9 British pounds (fluctuates) and 2.6 American dollars (steady)

Basbousa – semolina cake usually flavored with coconut in Dhofar

Bread – khubz A, types: kak kaek [qaleeb, tanoor (oven) or thakheen (thick) A/ dofdof or godom G], lebnani, luhuh, raqeeq/ roqaq or rekal, roti, qalib/ qibqab

Biscuits – used in the United Kingdom sense of sweet, crunchy baked goods eaten as snacks, not the American sense a type of roll (usually made of flour, baking powder, salt, butter/ shortening, and milk) usually with eaten warm with butter and jam or gravy

“Box” – local term for fish trap, flat-bottomed, metal trap with a rounded top and funnel opening. These are tied to buoys (usually empty plastic containers such as laundry soap jugs) and dropped in the sea. The color/ type of containers, color/ type of rope and knots mark an individual owner.

Branding – wasm, term for both animal and medicinal branding

Briyani – rice dish

Caracal – washq

Chai – see tea

Chutney – a condiment, in India this is usually fruit cooked with spices. In Dhofar the composition varies from family to family but usually made from blended spices with uncooked vegetables. A common one is made from pureed tomatoes, onions and spices and is similar to salsa. A more traditional one is made from pureed garlic and ginger with vinegar

Coffee – four main kinds: 1) qahwa (in Arabic) or “Omani coffee” 2) instant coffee, sometimes called Nescafe although there are other brands of instant coffee for sale, usually served with canned milk and sugar 3) espresso-based drink, American-style drip/ filter coffee is never served 4) drink from one of the several kinds of recently introduced coffee-capsule machines. Like tea, all coffee is served very hot and in cups that are much smaller than typical American mugs.

Coconut – nakhla

Curry – refers to a stew or vegetables and meat, chicken or fish, not necessarily made with curry powder, which is poured onto a platter to be eaten by being scooped up with bread

Dal – Indian, cooked legumes with onions and spices such as curry leaves, cumin seeds, black mustard seeds, dried red chilies, etc.

Date – tamr A

Desserts: baklava, basbousa, cakes, cheese-cakes, crème caramel, custards, halwa, halawiyat, kanafeh/ kunafa, luqaymat/ loukoumades, Swiss Roll, “traditional sweet” (pita bread soaked in milk with sugar and cardamom), Umm/ Om Ali

Dhara – corn

Drinks – coffee (qahwa/ Arabic or Nescafe/ instant), tea (with sugar, with sugar and milk or with sugar, milk and spices), juice (fresh or bottled), soda, laban, and bottled water

Dugar – cowpeas, aka thareet

Eid – holy day in Islam, Eid al Fitr (see Ramadan) and Eid al Adha after the haj (pilgrimage)

Fatayer A – pie/ pastry, can also be used to mean “pancake,” 1) a thick pastry (with dough similar to but lighter than pizza dough) that is rolled out into an oblong shape with the dough pinched into two pointed ends usually 8-12 inches long and 4 to 6 inches wide, topped with savory (e.g. processed cheese spread and chopped hotdogs) or sweet toppings, usually honey. It is baked open-face and then covered in tin foil. Usually cooked upon order, they are available throughout the day and are sometimes served as part of a meal, especially picnics as they are easy to transport. 2) a very thin batter, similar to a crepe, which is spread on a flat, heated, round, oiled cooking surface. When the bottom is cooked, a filling (usually processed cheese) is spread over the surface. The sides are then turned in until it is rectangular-shaped, then it is flipped over. When cooked, it is transferred to a paper plate and cut into 12 square pieces and usually drizzled with honey. They should be eaten immediately as the dough becomes rubbery and gummy when cold.

Fig – teen A

Fil-fil A – spicy, hot, can mean either hot sauce or hot peppers

Fish – (there is a much longer list that I am working on, I hope to update this soon) common types: hamour – grouper, sardine, tamkari – Malabar Jack, tuna

Fruit – most commonly grown in Dhofar: banana, coconut, fig, guava, jackfruit, lemon/ lime, mango, melon, mustafar (custard apple. soursop), papaya, pomegranate. Less common: almond, cherry, chikoo (aka sapodilla), coffee,  jamun (black plum), orange, olive, prickly pear, strawberries. Wild: doum (fruit of the spina-christi tree), fig

Halal – permissible in Islam, specifically here, food that is allowed to be eaten such as animals killed according to Islamic precepts

Halwa – sweet A – most popular Omani dessert made with sugar, water, clarified butter, and cornstarch, with various additions (sesame seeds, almonds, cashews, etc.) and flavorings (cardamom, saffron, smoked rose water, etc.). It is slow cooked in large batches and then poured into various-sized plastic trays and bowls. The color varies from a light blond to reddish to almost black depending on ingredients. The consistency is like a tough Jell-O. To eat, one scoops out a teaspoon- to tablespoon-sized piece with a spoon and eats it plain or plops the piece on of a small piece of a thin, plain cracker-like bread (qibqab) and eats both together. You usually take some mouthful by mouthful. It is necessary for special events such as Eid and weddings, but some people have a covered bowl on a tray in the majlis at all times.

Halawiyat A – sweets, fried dough or filo dough with various fillings and flavorings such as honey, nuts, rosewater, cardamom, cinnamon, etc.

Haleeb A – milk

Haram – forbidden in Islam specifically here, food that may not be eaten, including any part of a pig, an animal that was not specifically killed to be eaten (i.e. found dead)/ not killed following Islamic precepts, carnivorous animals, birds of prey, blood or any food with blood and alcohol

Herbs – commonly grown mint, parsley; less commonly grown: cilantro, lemongrass, thyme; rayhan (basil) is grown for the smell, not for eating; sage is used for tea but not usually grown

Honey – ‘asl

Hyrax (rock) – wubar

Ibex – wael

Iftar – meal served at sunset in Ramadan, laban and dates are almost always taken as soon as the call for the sunset prayer is heard. Some families will break the fast, then the men will go to the mosque to do the sunset prayer, then return home for everyone to eat iftar together. Others will eat a variety of foods, then pray. Whereas a usual dinner consists of one main dish (rice or pasta with protein, vegetables and spices), an iftar should have a large variety of different savory and sweet dishes. There should be a variety of food such as shorba, thareed, stuffed grape leaves, salads, sandwiches and sambusas; there should be fruit such as a fruit bowl (bananas, grapes, oranges), cut fruit and/ or fruit salad with oranges, watermelon, apples, etc. Sweets include custards, dumplings, Jell-O, kanafeh/ kunafa, luqaymat/ loukoumades “traditional sweet” (pita bread soaked in milk with sugar and cardamom), saffron/ coconut/ chocolate cake, etc. The prized drink of iftar is Vimto, a cordial of fruits and spices that is diluted with water.

Jarbaeb G – flat plain in the area around and behind (to the north of) Salalah

Jebel A – mountain, surrounding Salalah: Jebel Samhan to the west of Salalah, the highest at over 2000 meters, Jebel al Qara behind Salalah, and Jebel al Qara behind Salalah, it continues to the east to the Hadhramaut region in Yemen

Juice – lemon and mint is favorite; melon, usually served freshly blended; widely available: fresh mango, orange, pomegranate

Kabsa/ kebsa – rice dish, also called maqboos, or mandi/ mehndi

Kak/ kaek, qaleeb, tanoor (oven) or thakheen (thick) A/ dofdof or godom G – bread about 6 inches across, ¾ of an inch thick with hebba sowda (black seeds) and marked with pressed fork tines on top. It can be cooked in wood-fired or gas ovens and can be eaten warm or kept for several days.

Kalhta – mixture, a sour/ spicy dip for cooked meat (usually on skweres) made from viniger, lemon/ lime and spices

Karak – loose tea with spices (cardamom, cinnamon, saffron, etc.) and canned milk

Kanafeh/ kunafa – shredded filo pastry or semolina dough that is baked in sugar-based syrup usually with a layer of cheese, sometimes served with cream or nuts

Khabisah – flour or semolina cooked with milk and/ or butter with honey, dates, nuts, and/ or coconut and flavored with molasses, cardamom powder and/ or saffron, more usual in the northern parts of Oman than Dhofar

Keema/ Qeema – originally a Hindustani word meaning minced meat, usually beef. In Dhofar it means a warm sandwich filling of minced meat, vegetables (most notably tomatoes, onions and peas) and spices similar to an American “Sloppy Joe” except it is served in a rolled up paratha instead of on a hamburger bun

Khaliyat al nahla A – bee cells, small yeast rolls with processed cheese in the middle and a sugar/ honey syrup poured on top when still warm

Khareef A – autumn, in Dhofar this refers to the monsoon season, June-September

Khubz – bread A, types: kak kaek [qaleeb, tanoor (oven) or thakheen (thick) A/ dofdof or godom G], lebnani, luhuh, raqeeq/ roqaq/ raqeeq or rekal, roti, qalib/ qibqab

Khubz lebnani A – “Lebanese bread,” pita bread

Laban/ labneh/ leben  – fermented milk

Lemon – pronounced lee-mon, not lem-on, used to refer to small, round, green, “Key West” limes

Lobster – shaarkha, regulated season from March to end of the April

Luban -frankincense (Boswellia sacra), the most important plant in Dhofar. Most women perfume their houses (and sometimes work places) with the fragrant smoke from the burning pieces of resin every day. It is not a food product per se, put high-quality pieces can chewed or put in warm water as medicine for stomach pains.

Luhuh – bread made from a dough with baking powder that is cooked in a skillet with a size/ consistency between an American pancake and a French crepe.

Luqaymat/ loukoumades A – round fried balls of dough, coated with a sweet topping such as sugar syrup, Nutella or sweetened coconut, need to be eaten soon after making

Mageen – meat that is cut into strips, air-dried for a few hours, then cooked in the animals’ fat

Madhbi – meat cooked on heated rocks

Maha – oryx

Majlis – male/ visitor’s sitting room, can be used by women if there are no male visitors

Mandi/ mehndi – rice dish

Maqboos – rice dish, also called kabsa/ kebsa

Meat – lahm A

Milk – haleeb A

Mishkak – grilled pieces of meat, usually on a skewer

Monsoon – khareef, June-September

Mukuskus/ muqasqis – bread with a yeast dough a little lighter and sweeter than pizza dough which is deep fried into pillow shapes about 2 to 3 inches across. These can be kept up to 2 or 3 days after frying and are eaten with tea or milk.

Munj – peas

Nakhla – coconut

Nejd – rocky, mostly flat and barren area on the far side of the mountains as they slope down to the desert (to the north and north-east of Salalah)

“Oil” – clarified butter,  samn

Oryx – maha

Paratha  – Indian flatbread cooked in ghee or oil) served plain, with eggs or with dal

Ramadan – he lunar month in which Muslims abstain from food, drink, sex and smoking from sunrise to sunset. It is a time to focus on prayers, charitable giving, reading the Holy Qur’an and family so Muslims should avoid worldly concerns such as getting angry or secular music. Ramadan starts when the new moon is sighted (hence the symbol of Ramadan is a crescent moon) and ends when the next moon is seen and the celebration of Eid al Fitr.

Rice – most common dishes with rice, meat, vegetables and spices: briyani, kebsa/ kabsa/ maqboos, or mandi/ mehndi, qabooli/ qabuli

Riyal – paper currency in Oman, there are 100 baisa in 1 Omani Riyal, which is worth about 1.9 British pounds (fluctuates) and 2.6 American dollars (steady)

Ruman – pomegranate

Qabooli/ qabuli – rice dish

Qahwa A – coffee, also called “Omani coffee”, made from roasted coffee beans that are ground, then boiled (plain or with spices), then other spices and flavors such as cardamom, ginger, rose water, etc. are added. In the northern parts of Oman, it is required to serve this with dates; this is also offered in Dhofar, but tea with cakes or qahwa with halwa (see below) can also be served.

Qatil al-hanash – (“kill the snake,” i.e. hunger), a party with family, friends, or work colleagues in the week before Ramadan to ‘fatten up’ before fasting

Qibqab/ qalib A – ‘put in a mold’ or ‘turned’ or “thin kak” – bread  about 12 inches round and baked by slapping the dough onto the side of a sunken round oven with coals at the bottom. It is usually eaten with Omani halwa

Raqeeq/ roqaqr or  rekal – bread, round, about 24 inches across and very light. The dough is dabbed by hand onto a convex, oiled, heated surface and taken off (not flipped), most often used in Ramadan to make thareed/ threed/ farid, sometimes eaten with processed cheese, rolled up like a long cigar.

Roti – bread, in Indian restaurants it means a flatbread made with stoneground wheat and water (healthier than a paratha because it is not cooked in oil); in fast-food stands, roti means any kind of soft, white flour bun that is cut in half with a filling such as friend egg and cheese

Salona – a thin soup with chicken, meat or fish, usually with purred tomatoes as a base which makes it dark red. It is served in bowls or tin-foil containers

Salle – women’s sitting room, used for female guests and men who live in the house

Sambusas (samosas) – baked or fried pastry with a savory filling such as spiced vegetables, cheese or meat

Samn – clarified butter, called “oil” in English

Schwarma – a sandwich of shaved slices of chicken or meat on a pita bread with various condiments including pickled vegetables (beets, carrots, tubers, etc.), French fries, garlic spread, tahini sauce, ketchup, mayonnaise and hot sauce.

Sardines – freshly caught are served grilled, air dried in open air are used for animal fodder

Shaarkha – lobster, regulated season from March to end of the April

Shorba – soup served in Ramadan with beef, vegetables and oats, sometimes with lemon

Shuwa – lamb, goat or camel meat, marinated with spices, wrapped in banana leaves, placed in a pit with coals and covered, usually made in the north of Oman

Souq – market, also spelled souk

Siwiya – vermicelli with honey/ sugar/ molasses and milk, more usual in the northern parts of Oman than Dhofar

Subar – the bitter fruit of the tamarind (tamer hind) tree

Sufela – abalone, regulated season for a few weeks at the end of November/ December, depending on quantity, some years the season is canceled

Suhoor – meal served before sunrise in Ramadan, not eaten by all Dhofaris as some go to bed late and sleep until mid-morning, but every household has food put out. It’s a fast meal with simple, filling food as people are eating in the time between waking up and the sunrise call to prayer, common foods include asseda/ asida, shorba, thareed or rice with meat or chicken and samn,

Sulhafa – turtle

Sweets, see Desserts

Tawa – unleavened bread usually served at breakfast, similar to naan, but often square shaped and cooked on a flat heated metal cooking surface, also called saj

Tea – served as “red” tea [chai ahmar,  black tea with only sugar added], “milk” tea [chai haleeb, black tea with fresh goat, cow or camel milk/ canned milk and sugar], or karak [loose tea with spices (cardamom, cinnamon, saffron, etc.) and canned milk]. Green tea is available but usually not offered to guests, the same with canned iced tea. Tea must be served very hot and usually in cups which to Americans appear tiny (holding perhaps 1/3 cup) and drunk in a few sips.

Thareed – dish made with khubz roqaq soaked in a beef or chicken stock with spices

Tuna – same term used in Dhofar, unregulated season from the end of January/ beginning of February until end of May, best times are March and April, depending on ocean temperature

Turtle – sulhafa

Umm/ Om Ali – a pudding of bread or pastry baked with sugar, milk or cream, spices (usually cinnamon), perhaps with pistachios, almonds and/ or raisins

Vegetables – commonly grown: cowpeas, cucumber, eggplant, findal (sweet potatoes), peas; eaten but not commonly grown: carrots, chili peppers, garlic, green onions, green/ red/ yellow peppers, lettuce, okra, onions, potatoes, tomatoes – zucchini and gourds/ squash for sale

Vimto – commercially made cordial of fruits and spices that is diluted with water. Some people hate it but it’s ubiquitous in Ramadan. It can also be jazzed up, for example, as a ‘Vimto Mojito’ which has Vimto mixed with slices of lemon or other fruit, sprigs of mint, ice and 7-Up or Sprite.

Wadi – dry river bed, used interchangeably with dry, rocky valley, often with steep, vertical sides

Wael – ibex

Washq – caracal

Wasm – animal branding, also the term used for medicinal branding

Wubar –  rock hyrax

 

Selected Bibliography of Works on Omani/ Arabian Peninsula Foodways

(for a more complete bibliography, please see Updated bibliography from my research on Foodways in Southern Oman

Al-Hamad, Sarah. 2016. Cardamom and Lime: Flavors of the Arabian Gulf, the Cuisine of Saudi Arabia, Kuwait, Bahrain, Oman, Qatar and the U.A.E. Singapore: IMM Lifestyle Books.

Baiso, May. 2005. The Arab Table: Recipes and Culinary Traditions. New York: William Morrow.

Campbell, Felicia. 2015. The Food of Oman: Recipes and Stories from the Gateway to Arabia. London: Andrew McMeel.

Kanafani, Aida Sami. 1979. Aesthetics and Ritual in the United Arab Emirates. Unpublished dissertation, University of Texas at Austin.

Maclagan, Ianthe. 1994. “Food and Gender in a Yemeni Community,” in A Taste of Thyme: Culinary Cultures of the Middle East. Sami Zubaida and Richard Tapper, eds. New York:  I.B. Tauris Publishers. 159-72

Miller, Anthony, Miranda Morris, and Susanna Stuart-Smith. (1988). Plants of Dhofar, the Southern Region of Oman: Traditional, Economic, and Medicinal Uses. Muscat: Office of the Adviser for Conservation of the Environment, Diwan of Royal Court.

Morris, Miranda. 2012. “The Aloe and the Frankincense Tree in Southern Arabia: Different Approaches to Their Use,” in Herbal Medicines in Yemen: Traditional Knowledge and Practice, and Their Value for Today’s World. Ingrid Hehmeyer and Hanne Schönig, eds. Brill: Boston. 103-26.

—.  (1997). The Harvesting of Frankincense in Dhofar, Oman. In Alessandra Avanzini, ed.  Profumi d’Arabia. Rome: L’Erma Bretschneider: 231-250.

Rodionov, Mikhail. 2012. “Honey, Coffee, and Tea in Cultural Practices of Ḥaḍramawt,” in Herbal Medicines in Yemen: Traditional Knowledge and Practice, and Their Value for Today’s World. Ingrid Hehmeyer and Hanne Schönig, eds. Brill: Boston. 143-152.

Also helpful

Vileisis, Ann. (2010) Kitchen Literacy:  How We Lost Knowledge of Where Food Comes From and Why We Need to Get it Back.

 

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Let’s stay home and stay safe: the Corona virus in Oman

Salalah had its first confirmed case yesterday and the local government is trying to find everyone who was in contact with the person who is reported to have delivered pizza for I-Pizza. The government is working to keep everyone healthy with many restrictions on travel and gathering.

https://www.moh.gov.om/en/corona

https://covid19.moh.gov.om/#/home

Phone numbers:

    • Ministry of Health National Hotline: +968 9219 9389 or Muscat Hotline: +968 9092 4212
    • Royal Hospital (severe cases): +968 2459 9000
    • Al Nahdha Hospital (mild cases): +968 2250 3333
    • Central Public Health Laboratory: +968 9131 3316
    • Infection Prevention and Control: +968 9131 3315

(photo by Salwa Huabis)

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Dhofari Picnics

The Dhofar region of Oman is famous for picnics in khareef (the monsoon season) when everyone goes to the verdant mountains to enjoy the cool, misty weather. But Dhofaris enjoy eating outside all year, bringing a simple cup of coffee and toast to eat in the garden next to the house, setting up a table to eat dinner al fresco or taking a picnic to the mountains which are gorgeous even in dry weather.    (photos by Salwa Hubais)

 

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Bread in Dhofar

[Part of my research search on foodways in Dhofar, photo by Salwa Hubais]

The Arabic word for bread is khubz/ khoubz; sometimes it is used with an adjective such as khubz lebnani (Lebanese bread, called pita bread in America); the types can be divived into three broad categories: without sugar, with sugar and fatayer.

The most common sort of bread for breakfast and snacks is called kak/ kaek, qaleeb, tanoor (oven) or thakheen (thick), dofdof or godom in Gibali. It’s about 6 inches across, ¾ of an inch thick with hebba sowda (black seeds) and marked with pressed fork tines on top. It can be cooked in wood-fired or gas ovens and can be eaten warm or kept for several days.

A thinner, cracker-like, plain bread called qibqab/ qalib (meaning ‘put in a mold’ or ‘turned’) or “thin kak” is about 12 inches round and baked by slapping the dough onto the side of a sunken round oven with coals at the bottom. It is usually eaten with Omani halwa. Khubz roqaq/ raqeeq or rekal is round, about 24 inches across and very light. The dough is dabbed by hand onto a convex, oiled, heated surface and taken off (not flipped). Roqaq is most often used in Ramadan to make thareed/ threed/ farid (this bread soaked in a beef or chicken stock with spices). It is sometimes eaten with processed cheese, rolled up like a long cigar.

Sweeter breads include mukuskus/ muqasqis, a yeast dough a little lighter and sweeter than pizza dough which is deep fried into pillow shapes about 2 to 3 inches across. These can be kept up to 2 or 3 days after frying and are eaten with tea or milk. A similar dough is used for luqaymats/ loukoumades which are round fried balls of dough, coated with a sweet topping such as sugar syrup, Nutella or sweetened coconut. These need to be eaten soon after they are fried. Khaliyat al nahla (bee cells) are little yeast rolls with processed cheese in the middle and a sugar/ honey syrup poured on top when still warm. Khubz luhuh is made from a dough with baking powder that is cooked in a skillet with a size/ consistency between an American pancake and a French crepe.

Fatayer (pie/ pastry, can also be used to mean “pancake”) means two different types of snacks. One is a thick pastry (with dough similar to but lighter than pizza dough) that is rolled out into an oblong shape with the dough pinched into two pointed ends usually 8-12 inches long and 4 to 6 inches wide. This is topped with processed cheese spread and a variety of savory toppings, such as chopped hotdogs, and sweet toppings, usually honey. It is baked open-face and then covered in tin foil. They are sold in many Arabic restaurants and by a few stores (some belonging to a chain) that specializes in them. Usually cooked upon order, they are available throughout the day and are sometimes served as part of a meal, especially picnics as they are easy to transport.

The second fatayer is very different – it is a very thin batter, similar to a crepe, which is spread on a flat, heated, round, oiled cooking surface. When the bottom is cooked, a filling (usually processed cheese) is spread over the surface. The sides are then turned in until it is rectangular-shaped, then it is flipped over. When cooked, it is transferred to a paper plate and cut into 12 square pieces and usually drizzled with honey. They should be eaten immediately as the dough becomes rubbery and gummy when cold. They are usually for sale at small stalls at festivals or road-side stands and since they are not readily available or transportable they are seen as a ‘treat.’ People buy them and eat them quickly, usually with tea or fruit juice, either standing by the stall or sitting at a table or in their car.

In Indian restaurants, roti means a flatbread made with stoneground wheat and water (healthier than a paratha because it is not cooked in oil); in fast-food stands, roti means any kind of soft, white flour bun that is cut in half. Western-style sliced loaves of bread are sometimes called ‘toast,’ even if not toasted. Yemeni bread refers to a round, 24 inches across bread with hebba sowda (black seeds) served plain or drizzled with honey cooked in a wood fire oven (like a West Indian oven) and available only in Yemeni restaurants. It’s pliable with variable consistency, some sections thin and crisp like a cracker, and some about ¼ of an inch thick and chewy.

 

 

Food Photos by Salwa Hubais

I am so pleased that Salwa Hubais has kindly agreed to let me use some of her photos to illustrate aspects of foodways in Dhofar, Oman. I love her style because she portrays everyday drinks, snacks, and meals in an innovative and stylish manner. When I started working on issues of food and cultures about a year and a half ago, I wanted to explore what Dhofari Omanis typically ate with family, relatives  and friends and this is what Salwa does: she finds the extraordinary beauty in ordinary objects.

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Teaching Paired Literary Texts

A version of this essay is published as:

Risse, Marielle. 2020. “Teaching Paired Middle Eastern and Western Literary Texts.” Advancing English Language Education,  Wafa Zoghbor and Thomaï Alexiou (eds.). Dubai: Zayed University Press. 221-223

Click to access AELE_Book_ALLT_ZU_Web_V02.pdf

Abstract

This essay focuses on a technique which increases students’ participation, creativity and analytical ability in literature and language classrooms. By teaching two texts together, one from a Western and one from a Middle Eastern culture, students can compare and contrast a familiar text to one that has new settings, themes, people and opinions. This analysis allows students to see how characters, leitmotifs and points of view can be both similar and different across cultures, and in turn improves students’ reading, writing, speaking and critical thinking abilities. As some teachers might be hesitant to use literature in a language classroom or be unfamiliar with texts from a different culture, this essay gives several specific examples, in addition to explaining how to teach paired texts. When teachers overcome the fear of working with new texts, they can expand their students’ knowledge.  

Introduction

This paper is designed to give practical advice about creating or augmenting syllabi for English language, English literature and literature in translation classes. It is for both teachers of English language and English literature in the Middle East because teaching literature, especially poetry, is a way for students to expand their vocabulary in a more fun, less regimented manner than textbook materials. Reading literature can also help introduce students to cultural differences in the use of metaphors. For example, when American people say, “I’m blue,” this means they are feeling sad. If students are not exposed to authentic, natural texts in the target language, they will miss the meaning of cultural idioms. This essay is also useful for teachers who want to use texts by Arab or Persian authors for World Literature or Literature in Translation classes.

Thus, the purpose of the paper is dual fold:  to assist teachers who are familiar with literature by Middle Eastern writers by giving ideas in English literature, as well as suggestions about Middle Eastern literature for teachers who are more familiar with English literature.

My method is to explain the use of “pairing” texts, meaning to find an English text  and a Middle Eastern text  which have similar themes, characters and/ or setting so that the students will have a text in their own culture to compare to a text in the target culture. When students have one familiar text as a basis, it is easier to make the jump to reading in and about a foreign culture. To give examples of this technique, tables are included with texts from different genres.

The basis of my strategy comes from 14 years of teaching on the Arabian Peninsula. This extensive experience has shown me that to get students interested in learning, it is important to choose literature which is both accessible and relevant. An accessible text will fit the learner’s language ability. A relevant text will have characters, settings, and/ or situations that are familiar to the learners. A text with these criteria allows the teacher to keep the students’ attention while working through the vocabulary and grammar as a text that is utterly foreign to students in terms of style and language will be difficult or impossible to teach.

This paper will begin with an explanation of how to choose Arabic and English poems that complement each other with several examples. Then there will be a discussion of pairing short stories and dramas. Lastly, there will be a description of how to teach paired texts.

Finding Useful Poems

For an English teacher, the first step of pairing poems is to look for classic English poems which have some aspect such as setting or characters which students can relate to. For example, I teach in the town of Salalah, Oman which is surrounded by tree-covered mountains where different types of animals graze. I often use Marlow’s “The Passionate Shepherd to His Love” because as the students read the poem, they find vocabulary that they can use to describe their surroundings such as: “valley,” “rocks,” “shepherds,” and “flocks of sheep.” The poem has other nouns which have an Omani context such as “roses,” which are grown on Jebel Akhdar. Below are four of the stanzas with relevant vocabulary in bold:

Come live with me and be my love,

And we will all the pleasures prove

That valleys, groves, hills, and fields,

Woods, or steepy mountain yields.

And we will sit upon the rocks,

Seeing the shepherds feed their flocks,

By shallow rivers to whose falls

Melodious birds sing madrigals.

And I will make thee beds of roses

And a thousand fragrant posies,

A cap of flowers, and a kirtle

Embroidered all with leaves of myrtle;

A gown made of the finest wool

Which from our pretty lambs we pull;

Fair lined slippers for the cold,

With buckles of the purest gold

By focusing on the how the narrator’s words are connected to the students’ daily life in the context of Oman, I hope to motivate them try to understand and retain the new vocabulary. For example, in the above poem I can explain that “falls” is used here as a noun, not a verb, then give a local example of the “falls” in the town of Hasik. “Buckle” can be explained by discussing the belt that holds the traditional Omani dagger, the khanjar.

Similarly, Lord Bryon’s “She Walks in Beauty” is another famous English poem that is easy to teach in the Middle East because it is about a woman with dark hair and dark eyes, like most of my students. Many English poems celebrate a woman with blue eyes and blond hair, so it’s nice for my female students to have a text that describes someone like themselves. This similarity gives students a foundation of understanding when working through metaphors such as “she walks in beauty,” “tender light/ Which heaven to gaudy day denies” and “raven tress” which are in bold in part of the poem below.

She walks in beauty, like the night

Of cloudless climes and starry skies;

And all that’s best of dark and bright

Meet in her aspect and her eyes;

Thus mellowed to that tender light

Which heaven to gaudy day denies.

One shade the more, one ray the less,

Had half impaired the nameless grace

Which waves in every raven tress,

Or softly lightens o’er her face;

Where thoughts serenely sweet express,

How pure, how dear their dwelling-place.

Pairing Poems

After a teacher has found a few poems, the second step is to link those  texts with Middle Eastern texts. This means finding a poem from the other culture which has a similar setting, theme or plot. The first poem, from their own culture, will be easy for students to understand; the similar poem in a foreign culture will allow students to smoothly cross cultural boundaries. Further, with two similar poems, students can move from merely understanding to the higher order tasks of compare/ contrast and analysis.

For example, in Herrick’s canonical poem “Corinna’s Going A-Maying” the narrator is calling to a woman to join him in enjoying the beauties of nature. There are several commands in the first two stanzas as noted in bold below:

GET up, get up for shame, the blooming morn
Upon her wings presents the god unshorn.
       See how Aurora throws her fair
Fresh-quilted colours through the air :
Get up, sweet slug-a-bed, and see
The dew bespangling herb and tree.
Each flower has wept and bow’d toward the east
Above an hour since : yet you not dress’d ;
Nay ! not so much as out of bed?
When all the birds have matins said
And sung their thankful hymns, ’tis sin,
Nay, profanation to keep in,
Whereas a thousand virgins on this day
Spring, sooner than the lark, to fetch in May.

Rise and put on your foliage, and be seen
To come forth, like the spring-time, fresh and green,
       And sweet as Flora. Take no care
For jewels for your gown or hair :
Fear not ; the leaves will strew
Gems in abundance upon you :

Besides, the childhood of the day has kept,
Against you come, some orient pearls unwept ;
Come and receive them while the light
Hangs on the dew-locks of the night :
       And Titan on the eastern hill
Retires himself, or else stands still

These lines are direct requests from the narrator to a woman and are similar to the narrator in Ahmed Nedîm’s “Take Yourself to the Rose-Garden,” specifically the lines in bold below:

Take yourself to the rose-garden, it’s the season of our wandering

 Oh swaying cypress, give back the ruined spring its reign

 Pour down your dark curls, let your cheek be dressed in sable

 Oh swaying cypress, give back the ruined spring its reign

 Come rose-mouthed one, your nightingales are calling

 Come to the garden, that we might forget the rose has gone

 Come, before the meadow is ravaged by winter

 Oh swaying cypress, give back the ruined spring its reign

Another example is the famous English poet John Clare, who wrote many poems about natural landscapes which pair well with Middle Eastern poems. His poems “June,” “July” and “Summer” are descriptions of hot days, linking heat and death instead of, for example, heat and love. Connecting heat and death is normal to Omani students who live through months of temperature in the 40s and descriptions of heat are common in Arab literature so there are a plethora of choices to pair with Clare’s poem. Some examples are Ahmed Muhammad Al Khalifa’s poem “The Deserted Valley” which begins with the lines “I came to it when the valley flowers were withered”  and Abdalla Muhammad Jabr’s amusing poem “The Bursting out of Summer,” in which the second stanza begins “Tell the heat to spare me/ until another day.” Ibrahim Al-Hadrani’s poem “The Fountain” is another similar poem; it begins: “My love, we passed by this fountain once, / when our love was flowing freely, / we came back to it when the grass / was dry.”

An example of longer, more intricate poems which could be paired are “The Rider” by Qasim Haddad and “The Highwayman” by Alfred Noyes. They are both entertaining poems which depict the life of brigands in the Gulf and England in previous time periods. “Welcome rider, highwayman,” says the Bedouin narrator of Haddad’s poem to the robber. The narrator agrees to share his fire, clothes and horses, but warns the rider that justice, in the form of caravans which “Come for you.” Similarly, the robber in Noyes’ poem faces justice in a thrilling narrative.

Since most of my students are female, I like to use poems by women such as “Sojourn Forever,” “Free Harbor” and “You Alone” by Suad al-Mubarak al-Sabah together with “A Birthday” by Christina Rossetti. “Sojourn Forever” and “A Birthday” both have the metaphor of a woman in love being “on a throne”, while “Free Harbor” and “A Birthday” use metaphors of ships to show the happiness of shared love: “Your ships alone have the right to sail in my blood” trills the narrator of “Free Harbor”; “My heart is like a rainbow shell/ That paddles in a halcyon sea” echoes the narrator of “A Birthday”.

Below please find Table 1 which gives further suggestions for pairing poems.

Table 1: Poetry Suggestions

Theme Poems by Western poets Poems by Middle Eastern poets

(in English)

Middle Eastern Poets
 

Sea

Seafever, Masefield; The Sea View, Smith John Masefield, Charlotte Smith A Sailor’s Memoirs Muhammad al-Fayiz
Love A Birthday Christina Rossetti Sojourn Forever;

You Alone;

Free Harbor

Suad al-Mubarak al-Sabah
Butterflies Fawziyya Abu Khalid
Unsuccessful love When We Two Parted Lord Bryon Love’s Wounds Abdullah al Faysal
Death Some Clouds Steve Kowit Clouds Sulaiman al-Fulayyih
Death of a child On My First Daughter, Jonson; For My Daughter, Ignatow Ben Jonson, David Ignatow Death in Life Ahmad Qandeel
Brigades The Highwayman Alfred Noyes The Rider Qasim Haddad
Depression Stanzas Written in Dejection, near Naples Percy Bysshe Shelley The Lost Mirage and The Deserted Valley Ahmad Muhammad Al Khalifa
Lullaby Wind of the Western Sea Alfred, Lord Tennyson ask students to write/ translate lullabies from their own culture
Patriotism Patriotism 1. Innominatus Sir Walter Scott A Page from a Bedouin Notebook Muhammad Al Thuhaiti
Motherhood For My Mother May Sarton A Pearl Fawziyya Abu Khalid
Muse Muse Not Muse Rosanna Warren The Poet and the Moth Ahmad Qandeel
Summer/ heat July, Summer, June John Clare The Deserted Valley Ahmed Muhammad Al Khalifa
The Bursting out of Summer Abdalla Muhammad Jabr
The Fountain Ibrahim Al-Hadrani

Finding Useful Short Stories

Before discussing pairing short stories, I would like to highlight three stories which Omani students have reacted positively to. The texts all center on a younger and an older female character navigating the realistic life changes of growing up, making choices about preserving family history and growing older. These themes are familiar and important to many female students’ lives.

The first text is “Girl” by Jamaica Kincaid, a very short story made up of series of commands from a mother to a daughter. It takes a bit of time to unpack, but when students finally understand the set-up, they are amused, especially when they were asked to write their own version, using the commands and advice they heard as a young child.

The second is “Everyday Use” by Alice Walker which is about a simple country woman whose two daughters, one who lives with her and one who has moved to the big city, fight over a family heirloom quilt. The city daughter wants to preserve the quilt by hanging it on a wall, arguing that the other daughter would simply ‘use’ the quilt and thus wear it out. The mother finally decides to let the daughter who lives with her keep the quilt. The students could relate to the issue of preserving or using family artifacts, writing about the Omani khanjar (dagger), mandos (wooden chest), gold necklaces, and dresses that were their own family’s treasures.

The third text is “Going to Shrewsbury” by Sarah Orne Jewett, about an old woman moving from the simple house she has lived in all her life to the big city to live with nieces. The narrator meets Mrs. Peet on the train as she is going to the city; the older woman is worried about her unexpected and unwanted move. This text starts all kinds of class conversations about care of elderly relatives, specifically those who wish to preserve a more traditional life vs. younger generations who advocate for city living and modern amenities. The story ends happily, with Mrs. Peet making a successful adjustment and becoming the beloved ‘pet’ of the nieces.

All three of these stories have the same quality: the situation of the characters is similar to the situation of female college students in the Middle East. Although the texts are set in a foreign culture and written in a foreign language, Omani students can easily relate to a young girl who listens to her mother’s commands, a woman who wonders how best to preserve cultural artifacts and how to take care of an older relative who can no longer live alone.

Pairing Short Stories

In choosing short stories to pair, one of the easiest ways is to find two stories with a twist ending. For example, teachers could use a well-known English “surprise” short story such as “The Necklace” by Guy de Maupassant or anything by O. Henry with the Emirati author Mohammed al Murr’s “The Wink of the Mona Lisa.” In these kinds of texts, students want to read to find out what happens at the end and are rewarded with an unexpected ending. In “The Necklace” a woman borrows and then loses a rich friend’s diamond necklace. She forces herself and her husband into poverty in paying for a replacement. When she has finally paid for the piece of jewelry after years of hard work, she discovers that the necklace was made of fake diamonds and her hard work had no purpose.

In “The Wink of the Mona Lisa” a boy at his sister’s wedding party falls in love with one of his sister’s friends because she winks at him; he (as traditional) sends his mother and sisters to meet her and her family; his mother begs him to pick another girl with closer ties to his family but he insists on his choice. The students enjoyed condemning the shameless woman for such blatant behavior as winking at a strange man, until the last paragraph of the story when the happy protagonist, wedded to the ‘wanton’ woman, finally confesses to his wife after the birth of their first child, that is was her wink that stole his heart. Startled, she thinks back to the night of her friend’s wedding, the new contact lens that hurt her eyes, and decides not to tell her husband that she never even noticed him that evening.

A sadder Middle Eastern “surprise” short story is “The Persian Carpet” by Hanan Shaykh in which a girl realizes her adored mother gave a carpet to her lover but blamed a poor man in the neighborhood. There are many stories which fit into this category and the teacher can stop the reading part way through the text and ask students what they think will happen. After students have finished both texts, they can compare and contrast how the authors built by the suspense and misdirected the reader’s attention.

Another way to pick two similar texts is to try to match the protagonist’s feelings or the general atmosphere of the texts, instead of the characters or plot. For example, the dissipated, world-weary view expressed in “Another Evening at the Club” by Alifa Rifaat is a good companion-piece to F. Scott Fitzgerald’s novel “The Great Gatsby” or his short story “Babylon Revisited.”  Similarly, “Love and Rain” by Muhammad Alwan about a boy’s failed attempt to impress a female classmate is the Arabic equal to James Joyce’s “Araby.”

A third way to pick two texts to teach together is to find an English short story and a Middle Eastern short story which have a similar metaphor. In Muhammad Al Murr’s two short story collections in English, Dubai Tales (2008) and The Wink of the Mona Lisa (1998) there are many descriptions of the dissolution of the traditional family life with the coming of oil wealth in the Emirates. One recurrent theme is that of cars, how the apparent motion of being in a vehicle is actually representative of a life that is stuck. For example, “In Transit,” is told from the perspective of a woman who becomes close friends with her female driving instructor, Laila. The emphasis is not on the narrator’s desire to learn how to drive (freedom as positive) but on her friendship with Leila who is “free,” i.e. without a family, but lonely and unable to sustain friendships (freedom as negative). Laila’s life is “in transit” – teaching women to drive but never at rest herself.

In Al Murr’s works, cars have a positive appearance but become traps, for example in the story “Road Accidents” in which a husband and wife are unhappily stuck in a car and “Pleasures of the Night” in which a man picks up a woman who he thinks is a prostitute but turns out to be mentally-impaired. This negative type of car imagery is used by other Gulf Arab writers, such as Abd al-Hameed Ahmad’s story “Khlalah SEL,” and can be taught in conjunction with Western writers who use the same kind of metaphor such as Louise Erdrich.

In Erdrich’s short story “The Red Convertible” the narrator’s brother, Henry, haunted by his life as a soldier in Vietnam, painstakingly restores his beloved car. The narrator, Lyman, and his brother had many adventures in his red convertible before Henry’s deployment but when Henry returns, he lives in a stupor. Lyman, in an attempt to bring his brother back to life, wrecks the car. Henry fixes it, but then kills himself. Lyman rolls the car into the river in which Henry has drowned himself. On the surface Al Murr’s stories and Erdrich’s story may appear to be very different, but the core metaphor is similar. Cars are usually a positive symbol of freedom and movement, but in these stories cars represent how characters are trapped in difficult circumstances.

Below please find Table 2 which gives further suggestions for pairing short stories.

Table 2 – Short Stories Suggestions

Theme Stories by Western writers Western Writers  Stories by Middle Eastern writers

(in English)

Middle Eastern writers
Car/ Freedom The Red Convertible Louise Erdrich In Transit and Road Accidents, Al Murr; Khlalah SEL, Ahmad Mohammed Al Murr; Abd al-Hameed Ahmad
Surprise ending The Necklace, de Maupassant;

O. Henry stories, e.g. Love Medicine

Guy de Maupassant; O. Henry The Wink of the Mona Lisa, al Murr; Mohammed Al Murr; Hanan Shaykh
Dreaming of a better life The Secret Life of Walter Mitty James Thurber The Staircase, Sayyar (A) and The Discontented, Abouzeid (A) Ali Sayyar, Leila Abouzeid
Importance of nature The White Heron Sarah Orne Jewett I Saw the Date Palms (A) Radwa Ashour
Nature/ memory The Worn Path Eudora Welty The Doum Tree of Wad Hamid Tayeb Salih
Love Mr. and Mrs. Dove Katherine Mansfield Dancing by the Light of the Moon (LMA) Salih Saeed Ba Amer
Childhood love Araby James Joyce Love and Rain Muhammad Alwan
World weariness The Great Gatsby or Babylon Revisited F. Scott Fitzgerald Another Evening at the Club Alifa Rifaat
Time shifts The Swimmer John Cheever Half a Day Naguib Mafouz

Finding and Pairing Dramas

There are fewer plays in the Arab literary tradition than poems or stories. One way to find dramas for classroom use is to teach a play which is set in the Middle East, such as Mary Zimmerman’s The Arabian Nights. The language is not difficult, which makes the text accessible to English language learners, and some scenes have familiar Middle Eastern characters and scenarios, such as the vast wealth implied by a “wedding guest in all her jewels” (59). One of the advantages of the play is that several scenes teach morals, for example the plot of “The Forgotten Melody” was seen by students as both enjoyable and didactic, i.e. an amusing story with realistic underpinnings. After discussing the “Prince and the Tortoise,” several Omani students gave examples of how, when a man married a woman his father did not approve of, the daughter-in-law overcame her father-in-law’s disapproval with careful attention to him when he was sick.

A second way to find dramas to teach together is to find Middle Eastern authors who have reimaged Western stories. For example, The Arab Oedipus (Carlson 2005) collects four versions of the canonical Greek story written by Arab authors. Any of these four dramas could be taught in tandem with variations of the legend of Oedipus by Greek authors such as Homer, Hesiod, Aeschylus, Euripides or Sophocles’ plays Oedipus Rex and Oedipus at Colonus.

One drama from this book which is especially interesting is The Comedy of Oedipus by Ali Salim, a wonderful reimaging of the Oedipus story. In Salim’s version, Oedipus does not actually kill the Sphinx, but as the action happens out of sight of the citizens and the Sphinx disappears, he is celebrated for his achievement. Through most of the play, he wonders how he can tell the citizens, who hasten to buy “Oedipus Killed the Beast” action figures, that he never actually killed the Beast. At the end of the play, the Beast reappears and the citizens expect Oedipus to repeat his magic. When students read Sophocles’ and Salim’s versions of Oedipus, they can compare and contrast how the two authors approach this myth.

A third way to pair dramas is to find two texts with a similar theme, even if the settings and time periods are different. Plays, Prefaces and Postscripts of Tawfiq Al-Hakim (1981) has several thought-provoking plays. One that students have really enjoyed is Princess Sunshine because the drama has a serious theme which is leavened with many jokes. The play starts with Sunshine insisting that she choose her own husband. The man she chooses, Moonlight, takes her out of the castle with her disguised as a man. He teaches her how to work for herself, making dinner and living simply. They then catch two thieves and force them to return the stolen money to a Prince. At the end Moonlight leaves Sunshine to marry the “Prince” and continue to reform her country, as Moonlight continues on his way to teach other people his ideals of living simply and honestly.

Princess Sunshine’s theme of a woman deciding who she should marry and how she should live her life is similar to several plays such as Much Ado About Nothing by Shakespeare, Quality Street by J.M. Barrie (especially with the aspect of disguise) Lady Windemere’s Fan by Oscar Wilde and Arms and the Man by G. B. Shaw. Further, the pull between love and country (as Sunshine and Moonlight fall in love, but he convinces her to stay and spend her life helping her country) make it a great companion to, for example, Sophocles’ Antigone.

In addition to light-hearted plays, Al Hakim also wrote serious pieces, for example, the drama Death Song. This drama is about a man who returns to his village to discover that his mother expects him to carry out a revenge murder. He refuses, and his mother then has another man kill her own son. The theme of whether or not to revenge an insult is similar to Shakespeare’s Hamlet. This gives students a chance to discuss and analyze the author’s and their own opinions about the necessity and righteousness of vengeance.

Below please find Table 3 which lists these suggestions for pairing dramas.

Table 3 – Drama Suggestions

Theme Plays by Western Writers Western Writers Plays by Middle Eastern Writers

(in English)

Middle Eastern Writers
Revenge Hamlet Shakespeare Death Song Tawfiq al Hakim
Female protagonist – duty to country Antigone Sophocles Princess Sunshine Tawfiq al Hakim
Female protagonist – making decisions about her own life Much Ado About Nothing Shakespeare Princess Sunshine Tawfiq al Hakim
Quality Street J.M. Barrie
Lady Windemere’s Fan Oscar Wilde
Arms and the Man G. B. Shaw
The role of fate Oedipus Rex and Oedipus at Colonus Sophocles The Comedy of Oedipus Ali Salim

Teaching Paired Texts

Once a teacher has found two accessible and relevant texts, the method of teaching depends on the kind of class. If it is a language class, teachers will concentrate on vocabulary and grammar; in literature classes, teachers will use literary terms such as “narrator,” “setting,” “characters,” and “plot.” When comparing the two texts, the teacher will help the students see what is similar and what is different. This analysis can then be used as the basis for compare/ contrast essays depending on the level of students. Teachers might also divide the class in two and give one text to one half and the other text to the other half. Each group of students can study their text, then explain it to the other group. Then they can work together to figure out what the similarities and differences are.

Because poems are the shortest and easiest to read, pairing poems is more suitable for lower level classes or classes which are only one hour. Working with short stories should be reserved for students who are at the beginning intermediate level; the class time will usually take 2 or 3 hours. Comparing dramas should only be done with higher level language students and the class time will be more than 10 hours to read, understand and compare the two texts.

The benefits of teaching paired texts are numerous. Students can increase their vocabulary in a more interesting way than simply memorizing lists of words. If the teacher has found poems, stories and dramas which have a connection to the students’ world, then they will be more engaged in reading and understanding. Further, having two texts to work with means student will have a chance to use higher order thinking skills such as comparing and analyzing.

Conclusion

Teachers who choose accessible (at the student’s level) and relevant (of interest to students) texts will discover that students will be more engaged and interested in reading. Students feel more comfortable reading texts which are familiar to them, but teachers also need to expand students’ horizons with information from different settings and cultures. An easy way to accomplish this is to use one familiar text from the student’s own culture, and one from a new culture. Sometimes teachers do not have information about texts in different cultures, so this paper has given specific examples in the three genres of poems, stories and dramas. This paper is in no way definitive guide to all texts that can be used as there are endless possible combinations of texts, but this paper illustrates ways in which teachers can choose similar texts. The list of references is divided by genre and includes all the texts mentioned in this paper, as well as further suggestions to help inspire teachers to discover new texts on their own.

References

Examples of Middle Eastern Authors: Poetry – single author

Elmusa, S. (2008). Flawed landscape: Poems 1987-2008. Northampton, MA: Interlink.

Kahf, M. (2003). E-mails from Scheherazade. Gainesville, FL: University Press of Florida.

Kabbani, N., trans. (1999). Arabian love poems. (B. K. Franieh and C. R. Brown, Trans.). London: Lynne Rienner.

Mersal, I. (2008). These are not oranges, my love. Riverdale, NY: Sheep Meadow Press.

Nye, N. S. (2002). 19 varieties of gazelle: Poems of the Middle East. New York: Greenwillow.

Williams, D. (1993). Traveling mercies. Cambridge, MA: Alice James Books.

Examples of Middle Eastern Authors: Poetry – anthologies

Charara, H. (Ed.). (2008). Inclined to speak: An anthology of contemporary Arab-American poetry. Fayetteville, AK: The University of Arkansas Press.

Fadiman, C., J. Major, and K. Washburn. (Eds.) (2000). World poetry: An Anthology of verse from antiquity to our time. New York: W.W. Norton.

Farrin, R.. (2011). Abundance from the desert: Classical arabic poetry. Syracuse: Syracuse University Press.

Hammond, Marlé. (2014). Arabic poems: A bilingual edition. New York: Knopf Everyman’s Library.

Handal, N. (Ed.). (2001). The poetry of Arab women: A contemporary anthology. New York: Interlink.

Nye, N.S. (Ed.). (1996). This same sky: A collection of poems from around the world. New York: Aladdin.

Sells, M. (Trans.). (1989). Desert tracings: Six classic arabian odes by Alqama, Shanfara, Labid, Antara, Al-Asha and Dhu al-Rumma. Middleton, CT: Wesleyan University Press.

Examples of Middle Eastern Authors: Fiction

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.

Al-Murr, M. (2008). Dubai tales. (P. Clark and J. Briggs, Trans.). Dubai: Motivate Publishing.

Husni, R. and Newman, D. (Eds.) (2008). Modern arabic short stories: A bilingual reader. London: Saqi.

Johnson-Davies, D. (Ed.). (2006). The anchor book of modern Arabic fiction. New York: Anchor Books/ Random House.

Johnson-Davies, D. (1994). Arabic short stories. Berkeley: University of CA Press.

Kaldas, P. and Mattawa, K. (Eds.). (2009). Dinarzad’s children: An anthology of contemporary Arab American fiction. Fayetteville, AK: The University of Arkansas Press.

Kamal, M. (1999). Juha: Last of the errant knights. (J. Briggs, Trans.). Dubai: Motivate Publishing.

Lyons, M., Trans. (2014). Tales of the marvelous and mews of the strange. London: Penguin.

Examples of Middle Eastern Authors: Anthologies of Poetry and Fiction

Allen, R. (1998). The Arabic literary heritage: The development of its genres and criticism. Cambridge: Cambridge University Press.

Akash, M. and Mattawa, K. (Eds.). (1999). Post-Gibran: The anthology of new Arab-American writing. Klagenfurt, Austria: Kitab. Published in USA in Jusoor, 11 & 12, distributed by Syracuse University Press.

Bushrui, S. and James M. (2105). Desert songs of the night: 1500 Years of arabic literature. London: Saqi.

Jayyusi. S. K. (Ed.). (1988). The literature of modern Arabia: An anthology. London: Kegan Paul International.

Irwin, R. (2002). Night and horses and the desert: An anthology of classical arabic literature. New York: Anchor.

van Gelder, Geert Jan. (2013). Classical arabic literature: A library of arabic literature anthology. New York: New York University Press.

Dramas

Al-Hakim, T. (1981). Plays, prefaces and postscripts of Tawfiq Al-Hakim, Volume One. (W. M. Hutchins, Trans.). Washington D.C.: Three Continents Press.

Carlson, M. (Ed.). (2005). The Arab Oedipus: Four plays. New York: Martin E. Segal Theater Center Publications.

Zimmerman, M. (2005). The Arabian nights: A Play. Evanston, IL: Northwestern University Press.

Additional Suggestions

Risse, M. (2019, October 7). “Teaching Literature on the Arabian Peninsula,” Anthropology News website. http://www.anthropology-news.org/index.php/2019/10/07/teaching-literature-on-the-arabian-peninsula/

Risse, M. and Miriam Al Sabbah. (2017). “Don’t Be Afraid of the Novel: Austen for ESL Students,” Proceedings of the 16th Oman International ELT Conference. Muscat: Sultan Qaboos University Press, 2017, 28-35.

Risse, M. (2016). “Writing prompts to facilitate creativity and interesting texts,” Proceeding of the Oman 15th International ELT Conferences. Muscat: Sultan Qaboos University Press, 46-52.

Risse, M. (2014). “Selecting the right literary texts for Middle Eastern students: Challenges and reactions,” in Focusing on EFL Reading: Theory and Practice. Rahma Al-Mahrooqi, ed. Sultan Qaboos University Press, 165-188.

Risse, M. (2012). “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, 302-314.

 

I am pleased to announce that my article “An Ethnographic Discussion of Fairy Tales and Folktales from Southern Oman” has been published in _Fabula_

I am pleased to announce that my article “An Ethnographic Discussion of Fairy Tales and Folktales from Southern Oman” has been published in Fabula.

DOI: https://doi.org/10.1515/fabula-2019-0020

https://www.degruyter.com/view/j/fabula.2019.60.issue-3/fabula-2019-0020/fabula-2019-0020.xml

Abstract:

This article discusses a collection of fairy tales and folktales from southern Oman to explain how some of the physical and cultural markers described in the texts are still extant today. The tales, most of which were recorded in the 1970 s, were originally spoken in Gibali (also known as Jibbali or Shahri), a non-written, Modern South Arabian language and are published in Aaron Rubin’s The Jibbali Language of Oman: Grammar and Texts (2014). This paper does not place these texts within established codices; rather, the exegesis turns inward, examining how these stories, recorded at the beginning of modernization in the Dhofar region, reflect many traditional elements of Gibali cultures. Further, the article compares the texts to other Dhofari/Omani fairy tales and folktales from Al Thahab’s Stories of My Grandmother: Folk Tales from Dhofar (2012), Al Taie and Pickersgill’s Omani Folk Tales (2008), and Todino-Gonguet’s Halimah and the Snake and other Omani Folk Tales (2008). It does so to highlight how the Johnstone/Al Mahri/Rubin texts show Dhofari beliefs about oath-taking, djinn, and the importance of teaching morality in written, but not oral texts.

 

Sports Fan

(in celebration of ‘my’ baseball team winning the World Series, this is an essay from about five years ago)

I grew up watching Washington football with my father and brother so I have a deep, fulfilling, unshakeable hatred for the Dallas Cowboys. Later, when I moved to Boston, I watched the Patriots pursue a perfect season and the Redsox chase the World Series, so I thought I knew all about being a sports fan and supporting the home team. Then I moved to a small city in the Middle East.

I teach at a university and one of the best ways to create links with my students is to connect what we are reading with their culture. And since ‘football’ (soccer) is a major part of their lives, I pull sports metaphors into my literature classes, explaining Queen Elizabeth and the Spanish Armada in terms of offense and defense, comparing the queen protecting her country to the famous Omani goal-keeper Ali al Habsi.

But I have gradually realized that soccer here is quite different than in the States. My sister’s children play soccer. They have uniforms, scheduled practices, a coach, fields with clipped grass and painted white lines, goals with a net to catch the ball. And that ball is white, fully-inflated and regulation-sized. There is organization. There is a season with a beginning, an end, and a referee with a whistle. The kids wear cleats and matching shirts. The parents car-pool, have phone-trees, stand on the side-lines and watch. Everyone knows who, what, when, where. The ‘why’ is for the kids to enjoy themselves, get some exercise, and learn to be part of a team.

In Salalah, football is for anyone who feels like playing. Girls play together or with male brothers and cousins in empty areas. Men gather in loose-knit teams every afternoon and whoever shows up plays, sometimes 20 players on one side. They play on the beach or gravel lots with rocks to mark the goal. The side lines are either lines drawn in the sand, quickly obliterated by scuffling for the ball, or a line of small rocks. The ball is whatever color, size and shape happens to be around. And when the kids play, there are no adults anywhere near. Everyone has a good time.

I got my second lesson in Omani-style sports when the Gulf Cooperation Council (GCC) met in the capital city of Muscat. The meeting of the government leaders was enlivened by the Gulf Cup, a football (i.e. soccer) tournament. I first realized something was odd when the DJs on the English-language radio station seemed weirdly humble. “Of course all the teams will play well,” they would declare. “We are rooting for all the teams!” “We wish everyone good luck!”

This is team-spirit? I asked myself. This is the battle cry? During a call-in show, one DJ asked the listener to predict the score of the first game (Oman vs. Kuwait). “Oman will win!” chirped the guest, “1-0.” 1-0? What kind of score is that? What happened to annihilating the enemy? Crushing them in devastating defeat? Humiliation! 24-0! I remembered the public buses in Boston during World Series frenzy displaying “Go Sox” instead of the route number. Everyone in the city had blood lust.

But, this is Oman. Public displays of bravado are not encouraged; the culture supports working together. I should have known better than to expect the whole ‘who’s your daddy’ insult-fest. When I watched the end of the Saudi-Kuwait game, as the camera panned the stadium full of fans from both sides calmly standing and applauding, it was hard to tell which side won. Sedate appreciation is the expectation. When a player falls on the field, it is normal to offer him a hand; but in the GCC Cup, a fallen player is grabbed from behind and scooped up onto his feet. Players arguing with the referee are quietly talked down by members of both teams.

Not that there isn’t deep emotion attached to the sports teams. A few members of the national team came to visit the University for a Pep Rally and the entire auditorium was packed. Students, male and female, wore their Omani football scarves to class during the tournament. Many young men decorated their cars with the Omani flag or striped in the Omani colors (red, green and white). After every Omani victory, guys would drive around the city honking and singing. There was even a spontaneous parade near the old souq.

But the celebrations were positive and family-friendly. There was also no vandalism, no  ‘hooligan’ behavior. And when Oman ended up winning the championship game, the leader, Sultan Qaboos, declared a public holiday – all schools, offices and government offices were closed for a day. Sportsman-like behavior!

 (photo by M. A. Al Awaid)