An excellent article – “Women in Omani Arts: From Traditional Folk Tales to Contemporary Art” by Nada Al-Ajmi

I recently found this excellent article, “Women in Omani Arts: From Traditional Folk Tales to Contemporary Art” by Nada Al-Ajmi from the Department of English, College of Arts and Social Sciences, Sultan Qaboos University, Muscat, Oman
Abstract
It is unusual to find a country that has been modernized in which practices encapsulated in folk tales dating back some 6,000 years are regarded as contemporaneous and intrinsic to the national identity. It is also rare for an oral tradition to be transformed into the visual arts medium and in doing so both accurately convey past narratives while translating them into expressions of present-day issues. This study specifically investigates representations of women in Omani folk tales selected from a collection in print translated into English from Arabic. Analysis of theoretical work in the field of folklore appears alongside outcomes from qualitative interviews conducted with six contemporary artists whose art work features depictions of women. These interviews canvassed the artist’s knowledge of, and influences from, folk tales in their work. It also gauged their perceptions of women’s situation of in present-day Oman, in relation to values and beliefs expressed in folk tales. Analysis of folk stories found that women’s
actions were portrayed in a positive light and that they warned against practices that
placed restrictions on women, such as, choice of husband. Artists’ viewpoints in their
work and during discussions confirmed these findings and revealed particular concern
around continuation into the present of socio-cultural practices that would limit women
and place them in difficult situations. Further research into linkages between different art modalities in relation to folk tales would be instructive.

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.

 

I am happy to announce that my article “مناقشة إثنوغرافية للحكايات الشعبية من جنوب عمان” [An Ethnographic Discussion of Folk Tales from Southern Oman] has been published in the journal Al Sha’ar (Alaan Publishers, Amman).

(photo by M. A. Al Awaid)

This paper examines the cultural markers within a set of folk tales recorded in southern Oman. In the 1970s Dr. Tom Johnstone documented the un-written, Modern South Arabian languages of Gibali (also known as Jibbali and Shehri) and Mehri in the Dhofar region of Oman. In 2014, Dr. Aaron Rubin’s published a book on Gibali grammar based on his own research, Johnstone’s notes and data from Gibali speakers living in America; the book includes 70 texts of taped speech transliterated into Gibali with an accompanying English translation which cover a variety of genres including folk tales, autobiography, grammar exercises, and fairy tales.

The paper explains how the folk tales texts are representative of southern Omani culture by analyzing the various textual elements such as characters, setting, plot events and theme, as well as physical markers such as landscape and animals. These texts are among the very few documents written in Gibali and help illustrate ways in which the Dhofari culture has, and has not changed, since the rapid modernization after the 1970s. I will also compare the elements from the Johnston/ Ali Al Mahri/ Rubin texts with folk tales from other texts Khadija bint Alawi al-Thahab’s Stories of My Grandmother: Folk Tales from Dhofar, Hatim Al Taie and Joan Pickersgill’s Omani Folk Tales, and Grace Todino-Gonguet’s Halimah and the Snake, and other Omani Folk Tales.

 

 

My article “An Ethnographic Discussion of Fairy Tales and Folktales from Southern Oman” will be published in Fabula

I am pleased to announce that my article “An Ethnographic Discussion of Fairy Tales and Folktales from Southern Oman” will be published in Fabula [https://www.degruyter.com/view/j/fabl]

This article discusses a collection of fairy and folktales from southern Oman to explain how some of the physical and cultural markers described in the texts which are still extant today. The tales, most of which were recorded in the 1970s, were originally spoken in Gibali (also known as Jibbali or Shahri, a non-written, Modern South Arabian language) and are published in 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 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) to highlight how the Johnstone/ Al Mahri/ Rubin texts show Dhofari beliefs about oath-taking and the importance of teaching morality in written, but not oral, texts.

 

 

Bibliographies: Research on Dhofar, Food & Anthropology, and Teaching Literature

(photo by M. A. Al Awaid)

Bibliography of Works Consulted for Research on Dhofar, Oman

Annotated Bibliography of Texts Pertaining to the Dhofar Region of Oman

Selected References for Research on Foodways and Society in Dhofar, Oman  – primarily texts relating to food/ cooking/ cuisine and anthropology

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

 

Excerpts from “Issues of Autonomy in Southern Oman”

(photo by M.A. Al Awaid)

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

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

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

“I Came to You for Good”: An Ethnographic Discussion of Folk Tales from Southern Oman. RAI, London, October 26, 2017

baby baby

(photo by M. A. Al Awaid)

Risse, Marielle. “‘I Came to You for Good’: An Ethnographic Discussion of Folk Tales from Southern Oman.” Third Joint Seminar of The Folklore Society and the Royal Anthropological Institute;  Royal Anthropological Institute, London. October 26, 2017.

http://folklore-society.com/events/folklore-and-anthropology-in-conversation-1

In the 1970s Dr. Tom Johnstone documented the un-written, Modern South Arabian languages of Gibali and Mehri in the Dhofar region of southern Oman by recording autobiographical stories and folk tales. Several of these spoken folk tales were translated into written English and published by Aaron Rubin in 2014. My presentation will explain how these folk tales, recorded just at the beginning of modernization, reflect worldviews that I see daily in my anthropological work in Dhofar.

I will demonstrate how these texts are representative of southern Omani culture by analyzing the various textual elements of the folk tales such as use of setting, characters, plot events and theme. These texts are among the very few documents transliterated in Gibali and help illustrate ways in which the Dhofari culture has, and has not changed, since the rapid modernization after the 1970s. I am specifically interested in how the folk tales reflect still current understandings of the nature of the relationship between married couples and the existence of djinn.