General Bibliography for Research about Dhofar, Oman – updated spring 2023

General Bibliography for Research about Dhofar, Oman – Dr. Marielle Risse, updated spring 2023

Neither despise, nor oppose, what thou dost not understand – William Penn

Below is the list of texts I have used for research on Southern Oman from the fields of Arabian Peninsula studies; archeology; architecture; anthropology; cultural studies; education and pedagogy; folklore; foodways; history; Islamic studies, literature, literary compilations and secondary writing on literature; memoir; military history; Modern South Arabian languages including grammar, linguistics and translation; ornithology; political science; travel writing, secondary writing on travelers, tourism; women studies; zoology

bibliography for my Houseways project: Selected references related to Houseways in Southern Oman, Oct. 2022

other bibliographies: Bibliographies

my publications about Dhofar/ Oman in the fields of anthropology; architecture; cultural acquisition, education and studies; education/ pedagogy; fairytales and folklore; fishing; foodways; gift/ gift theory; honor killing; houseways; literature, literary compilations and secondary writing on literature; translation; travel writing, travelers and tourism; urban studies

books

Risse, Marielle. 2023. Houseways in Southern Oman. London: Routledge.

—. 2021. Foodways in Southern Oman. London: Routledge.

—. 2019. Community and Autonomy in Southern Oman. New York: Palgrave Macmillan.

articles/ book chapters

Risse, Marielle   2021. “Questions About Food and Ethics,” in Emanations: When a Planet was a Planet. Brookline, MA: International Authors. 403-08.

—. 2020. “Ok Kilito, I Won’t Speak Your Language: Reflections after Reading Thou Shalt Not Speak My Language,” in Octo-Emanations. Carter Kaplan, ed. Brookline, MA: International Authors.: 233-36.

—. 2020. “Teaching Paired Middle Eastern and Western Literary Texts,” in Advancing English Language Education. Wafa Zoghbor and Thomaï Alexiou, eds. Dubai: Zayed University Press. 221-23.

—.  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/

—.  2019. “An Ethnographic Discussion of Fairy Tales from Southern Oman,” Fabula: Zeitschrift für Erzählforschung / Journal of Folktale Studies / Revue d’Etudes sur le Conte Populaire 60.3-4 (De Gruyter, Berlin): 318–35.

—. 2017. “Understanding Communication in Southern Oman.” North Dakota Quarterly (Special Issue on Transnationalism) 84.1: 174-84.

—. 2015. “Generosity, Gift-giving and Gift-avoiding in Southern Oman.” Proceedings of the Seminar for Arabian Studies 45: 289-96.

—. 2013. “Throwing Children in the Street: Explaining Western Culture to Omanis.” Emanations: Third Eye. Carter Kaplan, ed. Brookline, MA: International Authors. 265-74.

—. 2013. “Who Are You Calling ‘Coddled’?: ‘Cloistered Virtue’ and Choosing Literary Texts in a Middle Eastern University.” Pedagogy 14: 415-27.

—. 2013. “Frosty Cliffs, Frosty Aunt and Sandy Beaches: Teaching Aurora Leigh in Oman.” Ariel: A Review of International English Literature 43.4: 123-45.

—.  2013. “Verstehen/ Einfühlen in Arabian Sands (1959): Wilfred Thesiger as Traveler and Anthropologist.” Journeys: The International Journal of Travel and Travel Writing 14.1: 23-39.

—. 2012. “Reader’s Guide” for the English version of Khadija bint Alawi al-Thahab’s My Grandmother’s Stories: Folk Tales from Dhofar. W. Scott Chahanovich, trans. Washington, D.C: Sultan Qaboos Cultural Center. 17-23.

—. 2012, May 31. “To Learn Arabic, You Have to Talk the Talk,” The Chronicle of Higher Education. http://chronicle.com/article/To-Learn-Arabic-You-Have-to/132057

—. 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. 302-14.

—. 2011, July 10. “Bringing Theory Home in Oman,” The Chronicle of Higher Education. B24. http://chronicle.com/article/Bringing-Theory-Home-in-Oman/128139/

—. 2009. “Cultural Refraction: Using Travel Writing, Anthropology and Fiction to Understand the Culture of Southern Arabia.” Interdisciplinary Humanities 26.1: 63-78.

—. 1997. “White Knee Socks vs. Photojournalist Vests: Distinguishing between Travelers and Tourists,” in Travel Culture. Carol Williams, ed. Westport, CT: Praeger. 40-50.

Bibliography – updated spring 2023

Abdel Malek, Anouar. 1963. “Orientalism in Crisis.” Diogenes 44: 103-140.

Abou-Zeid, Ahmed. 1966. “Honor and Shame among the Bedouins of Egypt,” in Honor and Shame. J. G. Peristiany, ed. Chicago: University of Chicago Press. 243-59.

Abu-Lughod, Lila. 2016/1999. Veiled Sentiments: Honor and Poetry in a Bedouin Society. Berkeley: University of California Press.

—. 2013. Do Muslim Women Need Saving? Cambridge, MA: Harvard University Press.

—. 2011. “Seductions of the Honor Crime.” Differences: A Journal of Feminist Cultural Studies 22. 1:  17-63.

—. 2008. Writing Women’s Worlds: Bedouin Stories. Berkeley: University of CA Press.

—. 1991. “Writing Against Culture,” in Recapturing Anthropology. Richard Fox, ed. Santa Fe, N.M.: School of American Research Press. 37-62.

—. 1990. “Anthropology’s Orient: The Boundaries of Theory in the Arab World,” in Theory, Politics and the Arab World: Critical Responses. Hisham Sharabi, ed. New York: Routledge.  81-131.

—. 1989. “Zones of Theory in the Anthropology of the Arab World.” Annual Review of Anthropology 18: 267-306.

—. 1985. “A Community of Secrets: The Separate World of Bedouin Women.” Signs: A Journal of Women in Culture and Society 10: 637-57.

—. 1985. “Honor and Sentiments of Loss in a Bedouin Society.” American Ethnologist 12: 245-61.

Abu-Odeh, Lama 1997. “Comparatively Speaking: The ‘Honor’ of the East and the ‘Passion’ of the West.” Utah Law Review 2: 287-307.

Abu-Zahra, Nadia. 1974. “Material Power, Honour, Friendship and the Etiquette of Visiting.” Anthropological Quarterly 47: 120-38.

—. 1972. “On the Modesty of Women in Arab Muslim Villages – A Reply.” American Anthropologist 72.3: 1079-87.

Ahmed, Qanta. 2008.  In the Land of Invisible Women: A Female Doctor’s Journey in the Saudi Kingdom. Naperville, IL: Sourcebooks.

Aitken, Stuart and Gill Valentine, eds.2006.  Approaches to Human Geography. London: Sage.

Akehurst, John. 1982. We Won a War: The Campaign in Oman, 1965-1975. Wilton, Salisbury: Russell.

Akers, Deborah and Abubaker Bagader, eds and trans. 2008. Oranges in the Sun: Short Stories from the Arabian Gulf. London: Lynne Rienner.

Al-Abri, A., E. Podgoma, J. Rose, L. Pereira, C.J. Mulligan, N. Silva, R. Bayoumi, P. Soares, and V. Černý. 2012. “Pleistocene – Holocene boundary in Southern Arabia from the Perspective of Human mtDNA Variation.” American Journal of Physical Anthropology 149.2: 91-298.

Al-‘Amri, Musallim. 2008.  Learn and Speak the Jibali Language: Language of the Civilization of ‘Aad. Doha, Qatar: Dar al-Thiqafa.

Al Balushi, Khalid, trans. 2016.  Contemporary Omani Poetry in English. Muscat: Ministry of Heritage and Culture.

Al-Belushi, Mohammed. 2008. “Managing Oman’s Archaeological Resource: Historical Perspectives.” Public Archaeology 7.3: 149-173.

Al Dhahab, Ahmed. 1987. The Historical Development of Education in Oman: From the First Modern School in the 1893 to the First Modern University in 1986. Unpublished Ph.D. dissertation. Boston College.

Al Farsi, Abdulaziz. 2013. Earth Weeps, Saturn Laughs: A Modern Omani Novel. Nancy Roberts, trans. Cairo: American University of Cairo Press.

Al Farsi, Sulaiman. 2013. Democracy and Youth in the Middle East: Islam, Tribalism and the Rentier State in Oman. London: I. B. Tauris.

Al Farsy, Muntasir Shaaban. 2015. Happy Platinum Jubilee to the Al Asaidiya. no city; no publisher.

Al-Ghassani, Salim bin Ahmed. 2010. The Way and the Guide [English translation of title]. Salalah, Oman.

Al-Hajri, Hilal. 2006. “British Travelers in Oman from 1627-1970.” Modern Oman: Studies in Politics, Economy, Environment and Culture of the Sultanate. Andrzej Kapiszewski, Abdulrahman al Salimi and Andrej Pikulski, eds. Krakow: Ksiegarnia Akademicka. 63-88.

Al Hamdani, Ibrahim. 2010. Winning Hearts and Minds: Development as an Anti-insurgency Weapon – The Dhofar War. Muscat: Establishment for Press, Publications and Advertising.

Al Harthi, Aisha. 2005. “Distance Higher Education Experiences of Arab Gulf Students in the United States: A Cultural Perspective.” International Review of Research in Open and Distance Learning, 6.3: 1-14.

Al Hashimi, Said Sultan. 2011: “The Omani Spring: Towards the Break of a New Dawn.” Arab Reform Brief 52. http://www.arab-reform.net/en/node/433

Al Hikmani, Hadi and Khaled al Hikmani. 2012. “Arabian Leopard in Lowland Region on the South face of Jebel Samhan, Oman.” Cat News 57: 4-5.

Al-Hikmani, Hadi and Andrew Spalton. 2021. Dhofar: Monsoon Mountains to Sand Seas – Sultanate of Oman. Chicago: Gilgamesh Publishing.

Al Kabani, Said bin Rashid. 2015. A Soldier from Oman: Memory’s Nectar. Khalid al Balushi, trans. Muscat: Bait al Ghasham.

Al-Mandhari, Ahmed, Mohammed Al-Shafaee, Mohammed Al-Azri, Ibrahim Al-Zakwani, Mushtaq Khan, Ahmed Al-Waily and Syed Rizvi. 2008. “A Survey of Community Members’ Perceptions of Medical Errors in Oman.” BMC Medical Ethics 9.13. http://bmcmedethics.biomedcentral.com/articles/10.1186/1472-6939-9-13

Al-Marshudi, Ahmed Salim and Hemesiri Kotagama. 2006. “Socio-Economic Structure and Performance of Traditional Fishermen in the Sultanate of Oman.” Marine Resource Economics 21: 221-230.

Al-Ma’shani, Ahmed bin Mahad. 2014. Dictionary of the Dhofari Tongue [English translation of title].

Al Mutawa, Rana. 2022. “Navigating the Cosmopolitan City: Emirati Women and Ambivalent Forms of Belonging in Dubai,” in Migration in the Making of the Gulf Space Social, Political, and Cultural Dimensions. Antia Mato Bouzas and Lorenzo Casini, eds. New York: Berghahn Books. 67-85.

—. 2020, Dec. 9. “Dishdasha Blues: Navigating Multiple Lived Experiences in the Gulf.” London School of Economics Middle East Blog Posts https://blogs.lse.ac.uk/mec/2020/12/09/dishdasha-blues-navigating-multiple-lived-experiences-in-the-gulf/

—. 2019, Nov 8. “Dubai Mall or Souq Naif? The Quest for ‘Authenticity’ and Social Distinction.” London School of Economics Middle East Blog Posts. https://blogs.lse.ac.uk/mec/2019/11/08/dubai-mall-or-souq-naif-the-quest-for-authenticity-and-social-distinction/

—. 2019, April 30. “You Can’t Sit with Us: Prejudice and ‘Othering’ between Khaleejis.” Sekka. https://sekkamag.com/2019/04/30/you-cant-sit-with-us-the-othering-within-arab-gulf-societies/

—. 2019. “The Mall Isn’t Authentic!: Dubai’s Creative Class And The Construction of Social Distinction.” Urban Anthropology and Studies of Cultural Systems and World Economic Development 48: 1-2: 183-223.

—. 2018, Dec.4. “Challenging Concepts of ‘Authenticity’: Dubai and Urban Spaces in the Gulf.” London School of Economics Middle East Blog Posts. https://blogs.lse.ac.uk/mec/2018/12/04/challenging-concepts-of-authenticity-dubai-and-urban-spaces-in-the-gulf/

—. 2017. “Women and Restrictive Campus Environments: A Comparative Analysis Between Public Universities and International Branch Campuses in the UAE.” Higher Education in the Gulf States: Present and Future. 17-9.

Al-Nowaihi, Magda. 2004. “The ‘Middle East’? Or…/ Arabic Literature and the Postcolonial Predicament,” in A Companion to Postcolonial Studies. Henry Schwarz and Sangeeta Ray, eds. New Jersey: Wiley-Blackwell. 282-303.

Al-Qasimi, Noor. 2012. “The ‘Boyah’ and the ‘Baby Lady’: Queer Mediations in Fatima Al Qadiri and Khalid Al Gharaballi’s Wawa Series.” Journal of Middle East Women’s Studies 8.3: 139-142.

—. 2010. “Immodest Modesty: Accommodating Dissent and the ’Abayah-as-Fashion in the Arab Gulf States.” Journal of Middle East Women’s Studies 6.1: 46-74.

Al-Rasheed, Madawi. 2013. A Most Masculine State: Gender, Politics, and Religion in Saudi Arabia. Cambridge: Cambridge University Press.

—. 2013, Apr. 22. “Theorizing the Arabian Peninsula Roundtable: Knowledge In the Time of Oil.” Jadaliyya. https://www.jadaliyya.com/Details/28472/Theorizing-the-Arabian-Peninsula-Roundtable-Knowledge-In-the-Time-of-Oil

Al-Rawas, Ali bin Omar. 2003. “Some Customs and Traditions of Marriages in Dhofar – Sultanate of Oman.” Ma’thurat al-sha’biyya 18.67: 7-40.

Al Salimi, Abdulrahman. 2018. Oman, Ibadism and Modernity (Studies on Ibadism and Oman). Hildesheim, Germany: Georg Olms Verlag.

Al Salimi, Abdulrahman and Eric Staples, eds. 2016. A Maritime History (Studies on Ibadism and Oman). Hildesheim, Germany: Georg Olms Verlag,

Al-Sharari, Ali Ahmed. 1994. How We Began and Raised Human Civilization in the Arabian Peninsula: Dhufar, Ancient Inscriptions and Drawings. Dubai: privately published, 1994. (cited in Peterson, John. 2004. “Oman’s Diverse Society: Southern Oman.” Middle East Journal 58.2: 254-69. Footnote 4, pg 256.)

—. 1991. “Grave Types and ‘Trilith’ in Dhofar.” Arabian Archaeology and Epigraphy 3.2: 182-95.

—. 1991. “Recent Epigraphic Discoveries in Dhofar.” Proceedings of the Seminar for Arabian Studies 21: 173-91.

Al Taie, Hatim and Joan Pickersgill. 2008. Omani Folk Tales. Muscat, Oman: Al Roya Press and Publishing House.

Al Thahab, Khadija bint Alawi. 2012. Stories of My Grandmother. W. Scott Chahanovich et al, trans. Washington, D.C: Sultan Qaboos Cultural Center.

Al Yahya, Eid. 2006. Travellers in Arabia: British Explorers in Saudi Arabia. London: Stacey.

Al Zubair, Mohammad. 2004. Oman – My Beautiful Country. Muscat: Bait Al Zubair Foundation.

Albright, Frank. 1982. The American Archaeological Expedition in Dhofar, Oman, 1952-1953. Washington, D.C.: American Foundation for the Study of Man.

Allen, Calvin. 1987. Oman: The Modernization of the Sultanate, London: Routledge, 1987.

Allen, Calvin and Akbar S. Ahmed. 2002. Oman: Creation of the Modern Middle East. New York: Chelsea House Publications.

Allen, Calvin and W. Lynn Rigsbee. 2002. Oman Under Qaboos: From Coup to Constitution, 1970-1996. London: Routledge.

Allen, Roger. 2005. The Arabic Literary Heritage: The Development of its Genres and Criticism. Cambridge, Cambridge University Press.

Allfree, P. S. 2008/ 1968. Warlords of Oman. London: Robert Hale.

—. 1967. Hawks of the Hadhramaut. London: Robert Hale.

Alsharekh, Alanoud, ed. 2007.  The Gulf Family: Kinship Policies and Modernity (SOAS Middle East Issues). London: Saqi.

Althen, Greg. 1988. American Ways: A Guide for Foreigners in the United States. Yarmouth, ME: Intercultural Press.

Altorki, Soraya. ed. 2015. A Companion to the Anthropology of the Middle East. Oxford: Wiley Blackwell.

—. 1986. Women in Saudi Arabia: Ideology and Behavior among the Elite. New York: Columbia University Press.

—. 1982. “The Anthropologist in the Field: A Case of ‘Indigenous Anthropology’ from Saudi Arabia,” in Indigenous Anthropology in Non-Western Countries. H. Fahim, ed. Durham, NC: Carolina Acadamy Press. 167-75.

—. 1980. “Milk-kinship in Arab Society.” Ethnology 19: 233-44.

Altorki, Soraya and Camillia El-Solh, eds. 1988. Arab Women in the Field: Studying Your Own Society. Syracuse: Syracuse University Press.

Amireh, Amal, and Lisa Suhair Majaj, eds. 2000. Going Global: The Transnational Reception of Third World Women Writers. New York: Garland.

Anderson, John. 1896. “A Sketch of the Physical Features of the Coast of South-East Arabia.” A Contribution to the Herpetology of Arabia. London: R.H. Porter. 2-18.

Antoun, Richard. 1972. “Pertinent Variables in the Environment of Middle Eastern Village Politics: A Comparative Analysis,” in Rural Politics and Social Change in the Middle East. Richard Antoun and Iliya Harik, eds. Bloomington: Indiana University Press. 118-62.

—. 1968. “On the Modesty of Women in Arab Muslim Villages: A Study in the Accommodation of Traditions.” American Anthropologist 70.4: 671-97.

Ansary, Tamim. 2009. Destiny Disrupted: A History of the World through Islamic Eyes. New York: Public Affairs.

Appadurai, Arjun. 2011/1986. “Introduction: Commodities and the Politics of Value,” in The Social Life of Things: Commodities in Cultural Perspective. Arjun Appadurai, ed. Cambridge: Cambridge University Press. 3-63.

—. 1988. “Putting Hierarchy in its Place.” Cultural Anthropology 3.1: 36-49.

—. 1986. “Theory in Anthropology: Center and Periphery.” Comparative Studies in Society and History 28.2: 356-61.

—, ed. 1986. The Social Life of Things: Commodities in Cultural Perspective. Cambridge: Cambridge University Press.

Arebi, Saddeka. 1994.Women and Words in Saudi Arabia. New York, Columbia University Press.

Arkless, David. 1988. The Secret War: Dhofar 1971/1972. London: William Kimber.

Asad, Talal. 1986. “The Idea of an Anthropology of Islam.” Occasional Papers Series, Center for Contemporary Arab. Georgetown University.

Aubaile-Sallenave, F. 2006. “Bodies, Odors and Perfumes in Arab-Muslim Societies”, in The Smell Culture Reader. J. Drobnick, ed. Oxford: Berg. 391-9.

Augustin, Anne-Linda Amira. 2018. “Rumours, Fears and Solidarity in Fieldwork in Times of Political Turmoil on the Verge of War in Southern Yemen.” Journal of Contemporary Social Science 13.3-4: 444-56. https://doi.org/10.1080/21582041.2017.1418523

Avanzini, Alessandra. 2007. “Sumhuram: A Hadrami Port on the Indian Ocean,” in The Indian Ocean in the Ancient Period: Definite Places, Translocal Exchange BAR International Series 1593. Eivind Heldaas Seland, ed. Oxford: Archaeopress. 23-31.

—. 2002. “Incense Routes and Pre-Islamic South Arabian Kingdoms.” Journal of Oman Studies 12: 17-24.

Awad, Abdul Aziz. 1985. “The Gulf in the Seventeenth Century.” Bulletin (British Society for Middle Eastern Studies) 12.2: 123-34.

Bailey, Clinton. 1985. July 7. “The Tribal Side of Mideast Terrorism.” The New York Times. E15.

Badger, George Percy, trans. 1871. History of the Imâms and Seyyids of ‘Omân by Ḥamīd ibn Muḥammad Ibn Ruzayq. London: Hakluyt Society.

Baer, Brian James. 2020. “From Cultural Translation to Untranslatability – من الترجمة الثقافية إلى استحالة الترجمة: Theorizing Translation outside Translation Studies.” Alif: Journal of Comparative Poetics 40: 139-63.

Bakir, Murtadha. 2011, Mar. 6. “Wh-questions in Jibbali.” Paper delivered at the Third Conference on Linguistics in the Gulf. Qatar University, Qatar.

Balfour-Paul, Glencairn. 2006. “Review of Wilfred Thesiger: The Life of the Great Explorer.” The British Yemeni Societyhttp://b-ys.org.uk/journal/book-reviews/wilfred-thesiger-life-great-explorer

Barri Jones, Geraint. 2004. “The Myth of the ‘Lost City of the Arabian Sands’,” in Proceedings of the Seminar for Arabian Studies 34: 105-20.

Barth, Fredrik. 1983. Sohar: Culture and Society in an Omani Town. Baltimore: Johns Hopkins University Press.

—. 1974. “On Responsibility and Humanity: Calling a Colleague to Account.” Current Anthropology 15: 99-103.

Barrett, Roby. 2015. Oman: The Present in the Context of a Fractured Past. Lexington, KY: Joint Special Operations University Press.

“Basic Law of the Sultanate of Oman (as last amended by Royal Decree No. 99/2011).” 2011. World Intellectual Property Organization. http://www.wipo.int/wipolex/en/text.jsp?file_id=269893

Bates, D. 1971. “The Role of the State in Peasant-Nomad Mutualism.” Anthropology Quarterly 44.3: 109-31.

Bataille, Georges. 1985. Visions of Excess: Selected Writings, 1927–1939. Allan Stoekl, Carl Lovitt and Donald Leslie, Jr, trans. Minneapolis: University of Minnesota Press.

Beasant, John. 2013/2002. Oman: The True-life Drama and Intrigue of an Arab State. Edinburgh: Mainstream Publishing.

Beaugrand, Claire. 2016. “Deconstructing Minorities/ Majorities in Parliamentary Gulf States (Kuwait and Bahrain).” British Journal of Middle Eastern Studies 43.2: 234-49.

Beckingham, C. F. 1949. “Some Early Travels in Arabia.” Journal of the Royal Asiatic Society of Great Britain 81: 156-76.

Beckingham. C. F. and R. B. Sarjeant, 1950. “A Journey of Two Jesuits from Dhufār to San’ā in 1590.” The Geographical Journal 11. 4/6: 194-207.

Beeston, A. 1976. “The Settlement at Khor Rori.” Journal of Oman Studies 2: 39-42.

—. 1971. “Functional Significance of the Old South Arabian Town.” Proceedings of the Seminar for Arabic Studies. 26-28.

Belanger, Kelly. 1997. “James Theodore Bent and Mabel Virginia Anna Bent.” British Travel Writers: 1876-1909. Detroit: Gale Research. 31-40.

Belhaven. 1960. “The Empty Quarter No More” [review of Thesiger’s Arabian Sands]. The Geographical Journal 126.1: 73-74. [aka Robert Hamilton]

Belk, Russell. 2012. “People and Things,” in Handbook of Developments in Consumer Behaviour. Victoria Wells and Gordon Foxall, eds. Cheltenham, UK: Edward Elgar Publishing.

—. 2010. “Sharing.” Journal of Consumer Research 36:  715-34.

Bell, Duncan. 2003. “Mythscapes: Memory, Mythology, and National Identity.” The British Journal of Sociology 54.1: 63-81.

Bent, James. 1895. “Exploration of the Frankincense Country, Southern Arabia.” The Geographical Journal 6.2: 109-33.

Bent, James and Mabel Bent. 2005/ 1900. Southern Arabia. London: Elibron.

Bent, Mabel.  2010. The Travel Chronicles of Mrs. J. Theodore Bent, Volume III: Deserts of Vast Eternity, Southern Arabia and Persia. Gerald Brisch, ed. London: Archaeopress.

Berque, Jacques. 1983. Arab Rebirth: Pain and Ecstasy. Quintin Hoare, trans. London: Al Saqi Books.

Betteridge, Anne. 1980. “The Controversial Vows of Urban Muslim Women in Iran,” in Unspoken Words: Women’s Religious Lives in Non-Western Cultures. Nancy Auer Falk and Rita M. Gross, eds. San Francisco: Harper and Row. 141-55.

Bidwell, Robin. 1994. Travellers in Arabia. Reading: Garnet.

—. 1978. “Bibliographical Notes on European Accounts of Muscat 1500-1900.” Arabian Studies 4: 123-59.

Billings, Dorothy. 1998. “Is Fieldwork Art or Science,” in The Humbled Anthropologist: Tales from the South Pacific. Philip DeVita, ed. Florence, KY: Wadsworth Publishing. 1-7.

Bird, Christaine. 2010. The Sultan’s Shadow: One Family’s Rule at the Crossroads of East and West. New York: Random House.

Boehm, Christopher. 1983. “The Political Ecology of Refuge Area Warriors: Some Implications for Pastoral Nomads.” Nomadic People 12: 4-13.

Bohnet, Iris, F. Grieg, B. Herrmann, and R. Zeckhauser. 2008. “Betrayal Aversion: Evidence from Brazil, China, Oman, Switzerland, Turkey and the United States.” American Economic Review 98.1: 294-310.

Bonnefoy, Laurent. 2002. “Oman: When Pandemic and Political Transition Coincide (2020-2022).” SciencesPo-Center for International Studies. https://www.sciencespo.fr/ceri/en/content/oman-when-pandemic-and-political-transition-coincide-2020-2022.html

—. 2018. Yemen and the World: Beyond Insecurity. London: Hurst & Co.

—. 2011. Salafism in Yemen: Transnationalism and Religious Identity. London: Hurst & Co.

Booth, Marilyn. 2010. “‘The Muslim Woman’ as Celebrity Author and the Politics of Translating Arabic: Girls of Riyadh Go on the Road.” Journal of Middle East Women’s Studies 6.3 -Special Issue: Marketing Muslim Women: 149-82.

—. 2008. “Translator v. Author (2007): Girls of Riyadh Go to New York.” Translation Studies 1.2: 197-211.

Bourdieu, Pierre. 1997. “Selections from The Logic of Practice,” in The Logic of the Gift: Toward an Ethic of Generosity. Alan Schrift, ed. London: Routledge. 190-230.

—. 1993. The Field of Cultural Production: Essays on Art and Literature. New York: Columbia University Press.

—. 1979. “The Sense of Honor,” in Algeria, 1960. Cambridge: Cambridge UP. 95-132.

Boustead, Hugh. 2002/ 1971. The Wind of Morning: An Autobiography. Fresno, CA: Craven Street.

Bowen, Donna Lee and Evelyn Early, eds. 2002. Everyday Life in the Muslim Middle East, 2nd ed. Bloomington: Indiana University Press.

Bowen, Richard and Frank Albright. 1958. Archaeological Discoveries in South Arabia. Baltimore: Johns Hopkins Press.

Boxhall, P. G. 1966. “Socotra: ‘Island of Bliss’.” The Geographical Journal 132.2: 213-22.

Boyd, Fenice. 2002. “Conditions, Concessions, and the Many Tender Mercies of Learning through Multicultural Literature.” Reading Research and Instruction 42.1: 58-92.

Brandt, Marieke. 2019. “Neue Literatur/ New Literature on Yemen.” Jemen-Report 50.1/2: 132-8.

Brettell, Caroline. 1996. When They Read What We Write: The Politics of Ethnography. London: Bergin & Garvery.

Bromwich, David. 2014. Moral Imagination. Princeton: Princeton University Press.

Brooks, Wanda. 2006. “Reading Representations of Themselves.” Reading Research Quarterly 41: 372-92.

Brumann, Christoph. 1999. “Writing for Culture: Why a Successful Concept Should Not Be Discarded,” in Culture, a Second Chance? Supplement Special Issues Current Anthropology 40: S1-13.

Brunsden, Denys. 1986. The Wahiba Sands: A Description of the Wahiba Sands of Oman. University of Durham: Centre for Overseas Research and Development.

Bryce, Derek, MacLaren, Andrew and O’Gorman, Kevin. 2013. “Historitising Consumption: Exploring Orientalist Expectations in the Middle East.” Consumption Markets and Culture 16: 45-64.

Bury, G. Wyman [Mansur, Abdullah]. 1998/1915. Arabia Infelix or The Turks in Yemen. Reading: Garnet Publishing.

 —. 1998/1911. The Land of Uz. Reading: Garnet Publishing.

Carapico, Sheila. 2004. “Arabia Incognita: An Invitation to Arabian Peninsula Studies,” in Counter-Narratives. Madawi Al-Rasheed and Robert Vitalis, eds. New York: Palgrave Macmillan.11-33.

Carter, Henry. 1852. “Memoir of the Geology of the South-East Coast of Arabia.” Journal of the Bombay Branch of the Royal Asiatic Society 3: 21-96.

—. 1851. “A Geographical Description of Certain Parts of the Southeast Coast of Arabia.” Journal of the Bombay Branch of the Royal Asiatic Society 3: 224-317.

—. 1848. “A Description of the Frankincense Tree of Arabia, with remarks on the Misplacement of the ‘Libanophorous Region’ in Ptolemy and Geography.” Journal of the Bombay Branch of the Royal Asiatic Society 2.11: 380-90.

—.  1847. “Notes on the Mahrah Tribe of Southern Arabia, with a Vocabulary of their Language, to which is appended additional Observations on the Gara Tribe.” Journal of the Bombay Branch of the Royal Asiatic Society 2: 339-64.

—. 1846. “The Ruins of El Balad.” Journal of the Royal Geographical Society of London 16: 187-99.

—. 1845. “Notes on the Gara Tribe.” Journal of the Bombay Branch of the Royal Asiatic Society 2: 195-201.

Caton, Steve. 2005. Yemen Chronicle: Anthropology of War and Mediation. New York: Hill and Wang.

—. 1999. Lawrence of Arabia: A Film’s Anthropology. Oakland, CA: University of California Press.

—. 1993. ‘Peaks of Yemen I Summon’: Poetry as Cultural Practice in a North Yemeni Tribe. Oakland, CA: University of California Press.

—. 1987. “Power, Persuasion and Language: A Critique of the Segmentary Model in the Middle East.” International Journal of Middle East Studies 19: 77-102.

—. 1986. “’Salam Tahiyah’: Greetings from the Highlands of Yemen.” American Ethnologist 13.2: 290-308.

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—. 2017. Cultural Treasures from the Cave Shelters of Dhofar: Photographs of the Painted Rock Art Heritage of Southern Oman. Washington: Sultan Qaboos Cultural Center/Liberty Press.

 —. 2017. Crafting Cuboid Incense Burners in the Land of Frankincense: The Dhofar Ethnoarchaeology Preservation Project. Washington: Sultan Qaboos Cultural Center/Liberty House Press.

—. 2014. “Aromatics of All Kinds: Cuboid Incense Burners in the Ancient Near East from the late Third to the late First Millenia BC.” Unpublished PhD thesis. Philadelphia: University of Pennsylvania. http://repository.upenn.edu/dissertations/AAI3671000

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Additional Sources

Allen, Rory Patrick. 2010. Oman: Under Arabian Skies. CreateSpace.

Dekeersmaeker, Maria. 2015. Whispers of Oman. Salalah, Oman: Dhofar National Printing Press.

—. 2011. The DNA of Salalah, Dhofar: A Tourist Guide. Salalah, Oman: Dhofar National Printing Press.

—. 2011. Treasure Chest Salalah, Oman Serial 1. Salalah, Oman: Dhofar National Printing Press.

Fiennes, Ranulph. 1992. Atlantis of the Sands: The Search for the Lost City of Ubar. London: Bloomsbury.

—. 1991. The Feathermen. New York: Dell.

—. 1975. Where Soldiers Fear to Tread. London: Mandarin.

Heines, Matthew. 2005. My Year in Oman: An American Experience in Arabia During the War on Terror. CreateSpace.

—. 2010. Another Year in Oman: Between Iraq and a Hard Place. CreateSpace.

Jones M., R. Porter and Marc Valeri, eds. 2018. Gulfization of the Arab World. Berlin, Gerlach Press.

Kaiksow, Sarah. 2008. “Subjectivity and Imperial Masculinity: A British Soldier in Dhofar (1968-1970).” Journal of Middle East Women’s Studies 4.2: 60-80.

Morris, Jan. 2008/ 1957. Sultan in Oman. London: Eland.

Nonneman, G. and Marc Valeri. 2017. “The ‘Heritage’ Boom in the Gulf: Critical and Interdisciplinary Perspectives.” Journal of Arabian Studies 7.2: 155-56.

St Albans, Suzanne (Duchess). 2000. Mango and Mimsoa. London: Virago.

—. 1980. Where Time Stood Still: A Portrait of Oman. London: Quartet Books Ltd.

Shaw, Sebastian. 2000. Dhofar Doppleganger. iUniverse.

Smith, Nick. 2020. Oman, My Dear: Living and Working in the Jewel of Arabia. Independently published.

Takriti, Abdul Razzaq. 2013. Monsoon Revolution: Republicans, Sultans and Empires in Oman 1965-1976. Oxford: Oxford University Press.

Theroux, Peter. 1991. Sandstorms: Days and Nights in Arabia. New York: W.W. Norton and Co.

Valeri, Marc. 2022. “Une affaire de famille: Reconfiguration du pacte oligarchique dans les monarchies de Bahreïn et d’Abou Dhabi au début du XXIe siècle.” Mondes En Developpement 198: 55-71.

—. 2021. “Economic Diversification and Energy Security in Oman: Natural Gas, the X Factor?” Journal of Arabian Studies 10.1: 159-174.

—. 2021. “Oman: Fin de l’état de grâce pour le nouveau sultan,” in Ramses 2022. T. Montbrial and D. David, eds. Paris: Dunod. 272-275.

—.2018. “So Close, So Far. National Identity and Political Legitimacy in UAE-Oman Border Cities,” in Twin Cities: Urban Communities, Borders and Relationships over Time. J. Garrard and E. Mikhailova, eds. London: Routledge, 313-327.

—. 2017. “Iran-Oman Relations since the 1970s: A Mutually Beneficial Modus Vivendi,” in Security and Bilateral Issues between Iran and its Arab Neighbours. G. Bahgat, A. Ehteshami and N. Quilliam, eds. Palgrave MacMillan, 149-166.

—. 2017/ 2009. Oman: Politics and Society in the Qaboos State. London: Hurst.

—. 2017. “Towards the end of the Oligarchic Pact? Business and Politics in Abu Dhabi, Bahrain and Oman,” in The Changing Security Dynamics of the Persian Gulf. Kristian Ulrichsen, ed. London: Hurst. 77-98.

—. 2015. “The Suhar Paradox: Social and Political Mobilisations in the Sultanate of Oman since 2011.” Arabian Humanities 4. http://cy.revues.org/2828

—. 2015. “Simmering Unrest and Succession Challenges in Oman.” Carnegie Paper – Middle East Series, Carnegie Endowment for International Peace. http://carnegieendowment.org/files/omani_spring.pdf

—. 2013. “Domesticating Local Elites: Sheikhs, Walis and State-Building Under Sultan Qaboos,” in Regionalizing Oman. Political, Economic and Social Dynamics. S. Wippel, ed. Heidelberg: Springer. 267-277.

—. 2012, Nov. 18. “‘Qaboos can make mistakes like anybody else’– The Sultan of Oman De-sacralized.” Jadaliyya. http://www.jadaliyya.com/pages/index/8430/%E2%80%9Cqaboos-can-make-mistakes-like-anybody-else_-the-s

—. 2011. “The Qaboos-State under the Test of the ‘Omani Spring’: Are the Regime’s Answers Up to Expectations?” http://www.sciencespo.fr/ceri/sites/sciencespo.fr.ceri/files/art_mv.pdf

—. 2010. “High Visibility, Low Profile: The Shi’a in Oman Under Sultan Qaboos.” International Journal of Middle East Studies 42.2: 251-68.

—. 2007. “Something Stirring under the Still Waters of Oman. Tightening the Grip or Revitalizing the Monarchy?” Les Chroniques Yemenites 14: 105-116.

Webb, Katherine. 2016. The English Girl. London: Orion.

Wilson, Alice. 2023. Afterlives of Revolution: Everyday Counterhistories in Southern Oman. Stanford: Stanford UP

—. 2020. “Kinship and a Counter-Hegemonic Social Order: Former Revolutionaries in Southern Oman.” Journal of the Royal Anthropological Institute 26.2: 302-20. https://doi.org/10.1111/1467-9655.13249

—. 2019. “Invisible Veterans: Defeated Militants and Enduring Revolutionary Social Values in Dhufar, Oman.” Conflict and Society 5.1: 132-49.

—. 2016. “Oman’s Consultative Council Elections: Shaking up Tribal Hierarchies in Dhufar.” Middle East Report 281: 41-3.

Websites

Enfleurage

Environment Society of Oman

J.E. Peterson

Janet Watson

Janet Watson and Miranda Morris

Janet Watson has a comprehensive “Bibliography of the Modern South Arabian Languages” which includes some works concentrating on history and anthropology, as well as languages – it can be accessed through: https://www.researchgate.net/publication/345983960_Bibliography_of_the_Modern_South_Arabian_languages_Compiled_by_Janet_Watson_and_Miranda_Morris

Teaching Literature and Staying au courantThe Man from Nowhere and the Ancient Greeks

There is a profound joy in introducing students to classic texts. I am very grateful that I have spent so much of my working life among the splendors of ancient Greek plays, Romantic Era poets, Jane Austen and Oscar Wilde.

And I am happy that as I teach I have gotten better at choosing classics which speak to my students, from 20th century writers such as Tawfiq al-Hakim to more modern writers such as Mohammed Al Murr and Badriyah al Bashar. And it’s fun help them get over the newness of Moushegh Ishkhan, Oriah Mountain Dreamer, Ryszard Krynicki, T’ao Yuan Ming, Tomas Tranströmer and Wisława Szymborska.

When I start the poetry class, I know that there is at least one student will be blown away by the Cold Mountain poems, Basho, Mary Oliver, Naomi Shihab Nye or Fowziyah Abu-Khalid. Someone will fall in love with  “Embroidered Memory” by Lorene Zarou-Zouzounis; someone else will champion “About Mount Uludag” by Nazim Hikmet.

It’s a delight to read familiar lines and see how students relate to familiar characters. Who is going to defend Ismene this semester? Who will argue on Creon’s behalf? Who is going to laugh when Patty in Quality Street talks about her hopefulness?  If we read Rebecca West’s The Return of the Soldier, who will my students pick as the one who deserves Chris – Kitty, Margaret or Jenny?

At the same time, it is good for me to be in the position of not knowing, to remember how it feels to be confused by a text. I became a better teacher after I spent two summers studying Arabic in Muscat. Sitting in a classroom as a student, panicking when a teacher asked me a question I did not understand, studying for a test and waiting anxiously for my grade made me more understanding of my own students.

So I try to seek out new texts to read and, perhaps, use for teaching. I scan shelves in bookstores and ask friends for suggestions. Since I don’t know Spanish writers, I asked a friend who has expertise and, following her suggestions, found “Marta Alvarado, History Professor” by Marjorie Agosín and “New Clothes” by Julia Alvarez, as well as “Tula” and “Turtle Came to See Me” by Margarita Engle.

Over the past few years, I have realized that I few students are into K-pop (BTS! Blackpink! Twice! NCT!) and so I decided to dip a toe into that cultural tradition.

The easiest way to start was movies so I duly looked at “top 10 Korean movie” lists and rented The Man from Nowhere (2010). One review mentioned that it was similar to Léon: The Professional (1994) in that it involved a young girl who is taken in and protected by a hired assassin. I thought knowing the plot would help me but there were a lot of differences, making the movie both interesting and confusing. For example, the ending surprised me. At the end of Léon, the girl is re-enrolled at her boarding school and she finally plants the small tree that she has been carrying around with her, symbolizing that she is now rooted.

At the end of The Man from Nowhere, the anti-hero asks the police for one favor and he brings the young girl he has been trying to protect back to her old neighborhood, goes into a small convenience store and buys her some composition books, writing supplies and a back-pack. Then he asks her if she will be ok. She nods, they hug and then he turns to go back into the police car.

I stared at the screen in astonishment. “That’s the end?!?” I wondered. Her father left long ago, her mother died at the start of the film, the girl was kidnapped and brutally treated for weeks, and now, with a few stationary supplies, the girl is now alone and supposed to take care of herself?

Over the next few weeks, I watched a few more and was astounded by whole new levels of plotting. It often feels like I am watching several movies at one: Assassination (2015) has freedoms fighters betrayed by team members (shades of Guns of Navarone), funny but doomed killers (shades of Butch Cassidy and the Sundance Kid) and twin sisters on opposite sides of an immense cultural, educational and temperamental divide (a grown-up, super spy equivalent of the Parent Trap).

I am often bewildered as I try out comedies, historical fiction and modern thrillers such as The Good, the Bad, the Weird (2008), Masquerade (2012), The Villainess (2017) and War of the Arrows (2011).

It takes a lot of concentration to understand each movie, not because of the sub-titles but the  work of trying to create new templates and figure out new tropes. How can I visually tell the difference between good guys and bad guys? Is the behavior of this woman showing that she is good or bad? Does this style of house indicate that the owners are rich, poor, old-fashioned or trend-setters? Is the meal the characters being served haute cuisine or everyday fare? Is this behavior normal or odd?

Sometimes it is good to be lost.

Communication in Dhofar: Getting Information and (not) Giving Compliments

The patience and tolerance to live harmoniously in an unfamiliar culture; the fortitude to be content with less than comfortable circumstances for prolonged periods; an understanding of and sympathy with a foreign history and religion; a willingness to learn a new language; the flexibility, imagination and humility necessary to climb into the head of people who live by a very different set of assumptions; none of these are found automatically in our modern developed Euro-Atlantic culture.  (Gardiner, In the Service of the Sultan, 174)

I have lived overseas in four countries and spent significant amounts of time in a fifth – it is easy to change what you wear, what you eat, when you eat, what side of the road to drive on, what days are the weekend, where the light switches are located, and what time stores are open. It’s difficult to learn a foreign language, but it is far more difficult to learn and understand new communication strategies.

I am still trying to understand and articulate how the Dhofaris who I do research with use language. Some people compare understanding a foreign culture as peeling back the layers of an onion, but to me that implies that there is finite level. To me, understanding culture is like mountains beyond mountains. You get to one level only to find there are infinitely more layers to discover.

How do I learn how to read communication exchanges? I was once talking to another American about my research and how difficult it is to get access and insight into Dhofari cultures. He said, “So you must ask a lot of questions.” I said, “No, I don’t ask any questions.” The look on his face was the look of a person struggling to reframe their whole conceptual framework of what “research” means. “Research” means asking questions, right? Socratic dialog, give and take, write a plan and make enquiries, figure out what you want to know and go look for the answers. You “pursue” research; you “hunt” for answers; you “capture” data; you “acquire” answers; there are so many metaphors of the “chase” for information.

But those metaphors don’t work here. For example, when Dhofaris greet each other, “how are you” is repeated over and over. Between good friends, the first 3 or 4 passes are expected to have a positive answer. After that, and after a little time, the actual answer can finally be revealed.

No one would think of saying, “Hey, you just said four times that you are ok and now you tell me that you didn’t get the job you wanted.”  “Everything is fine,” was the appropriate thing to say before, but now it’s appropriate to reveal what is really going on. You have to wait for the information; you can’t force it.

Another communication difference is compliments. When I had moved into a new villa with a large living room I had decorated with paintings, Arabian rugs, colored glass lanterns, pillows in abundance. When men from my research group stopped by, I asked, “What do you think of the living room?” The three men stood rooted, observed everything carefully, made expressions of surprise and approval, they waved their hands elegantly; they vowed that in their lives they have never seen such decorating; they swore they did not know that such marvelous decorating was possible on this earth; they wondered out loud how was it possible to take a plain room and turn it into a palace, a castle, a dream; they declared that I must come immediately to their own houses and commence redecorating their own homes.

Compliments are often seen as something for children. A grown person should not need positive verbal reinforcements on how they look or what they have done, so my research partners were teaching me that when I disingenuously asked for compliments, I was going to get enough compliments to choke on. Either ask and accept the fake whipped cream compliments with proper abashment or (better) don’t ask. In that case I had spent three days rearranging the living room and was not really interested in the truth; the cotton candy compliments were perfect.

Compliments between adults are often used to point out a mistake. Being told I look like a bride or “nice” means I am inappropriately dressed or look exhausted. Good food is eaten without comment; over-spiced, under-cooked, burnt or over-salted food is lavishly admired. When a man receives praise on his behavior, dishdash, car, fishing ability or singing voice, there is usually a problem.

I worked for several years at MIT which has managed to connect almost all the buildings on campus to each other through underground tunnels or above-ground walkways. When you map out a path between two buildings which are distant from each other, you need to remember which floor the connection is on. For example going through a line of four buildings, you might walk between the first two building on the 3rd floor, go up the 4th floor to walk to the next building and then up to the 6th floor to get to the last building.

This is the perfect metaphor of intercultural communication – if I stayed on my own floor with my own style, I would hit cement walls. Messages sent will never be received and I won’t be able make headway. With halting steps and many mistakes, I have to try to walk up to their level of communication.

(a favorite example of cultural misunderstanding: the saying in English is ‘if life gives you lemons, make lemonade’, in which ‘lemons’ is a metaphor for something difficult. Someone who works for Talabat misunderstood this and, to a North American, this sign means: if you don’t have enough problems in your life, we will bring you some.)

lemons

Conference presentation: Bringing Language Teaching into Literature Classrooms

Bringing Language Teaching into Literature Classrooms, Dr. Marielle Risse

English Scholars Beyond Borders International Conference, Dec. 4, 2021

Outline of ‘Bringing Language Teaching into Literature Classrooms’

1 – Introduction

2 – Choosing texts

3 – Teaching strategies

4 – Short lessons

5 – Assignments

6 – Examples: “July” by John Clare and Philoketes by Sophocles

Introduction

The title of this conference is crossing borders and that is a good metaphor for discussing literature and language teaching because it’s easy for a language teacher to cross the border between disciplines and become a literature teacher. Language teachers read books, poems and dramas and understand the concepts of genre, narrator, metaphor, connotations, etc.

But for a literature teacher to cross the border in the opposite direction and become language teacher is much more difficult. I can tell you from first-hand experience that a literature teacher in a language classroom is a miserable and lost creature.

I studied German and French at university so I am well acquainted with the grammar of those two languages, but in English – explaining the difference between when to use the present simple and present continuous? Rules for doubling consonants when making a present participle? Forming nouns off of verbs by adding ‘y’? Conditional clauses? When I have to teach a grammar class and explain ‘count’ vs. ‘non-count’ nouns or the present perfect or when to use ‘for instance’ instead of ‘for example’ – painful!

But I need to do some language teaching in all my literature class. When I walked into my first Middle Eastern literature classroom at the American University of Sharjah more than 20 years ago, I had students from 15 countries with varying levels of English. I had to blend some language information into my discussion of texts so I made a series of changes in my teaching.

In this presentation I want to explain how I teach literature differently with English major students than with literature majors, concentrating on four main areas: choosing texts, teaching strategies, short lessons and assignments.

Choosing texts

I have several publications on how to choose appropriate texts for literature classes and my main point is that it is vital to pick a text that students can connect to in some way as they are already fighting language and sometimes cultural difficulties and differences.

Dickens has written many classics, but his diction is difficult and the recurrent theme of a child cast out from the family, in novels such as Oliver Twist, Great Expectations and David Copperfield, create hurdles for understanding and appreciation.  

Whereas, my students have really enjoyed Beowulf’s and Sir Gawain’s lessons about protecting one’s leader and staying loyal to one’s family.

For Shakespeare, I choose the accessible plays such as Much Ado about Nothing, The Tempest, A Midsummer Night’s Dream, As You Like It, Romeo and Juliet, and Henry V with selections from King Lear and Macbeth. Not Julius Caesar or Merchant of Venice.

As 99% of my students are female, for other dramas, I often pick ones with interesting heroines caught between conflicting duties such as:

  • Alcestis, Euripides
  • Deanira, Sophocles
  • Antigone, Sophocles
  • The Importance of Being Earnest, Oscar Wilde
  • Lady Windemere’s Fan, Oscar Wilde
  • Arms and the Man, Shaw
  • Quality Street, J.M. Barrie
  • Our Town, Thornton Wilder
  • Princess Sunshine, Tawfiq Al Hakim

In terms of fiction, I use Jane Austen, Edith Wharton’s Age of Innocence and Rebecca West’s The Return of the Soldier to spark class discussion.

Teaching strategies – using scaffolding to create a strong foundation

reading aloud – every class, every student reads to improve pronunciation and enunciation

  • poem – one line
  • fiction – one sentence
  • drama – one character’s words

comparing narrative structures

For example, I give students the first page of an autobiography from an Omani writer and from an English writer and ask them to work in groups to figure out what is similar and what is different. English writers usually have exact dates, list full names of family members, give specific place names etc., while local writers give more general impressions. This leads to a discussion of how cultures tell stories and give opinions differently

comparisons with Arabic

  • using the evocative O = ya
  • starting sentences with verb, often used in Arabic but in English = command or question

Short lessons

word attack/ word meanings

  • homonyms – prey / pray – bear / bare
  • teach prefix/ suffix/ root – Latin and Greek – like: auto-bio-graphy

explicit grammar

e’en – ‘Tis – apostrophe for missing letter

explicit teaching of archaic speech

  • thou, thee, thy, thine
  • ye, yon, yonder, yore
  • -th ending for verbs like thinketh

explicit metaphor teaching

  • color metaphors – I’m blue, he’s yellow, I’m green
  • animals – monkey, positive and negative
  • objects – the moon (positive in Arab cultures, negative in North America/ Europe)

Assignments

recitation

helps with pronunciation, enunciation and emotion

acting

helps students use the language in a natural way

with so many essays on the internet, make assignments which check for understanding and are personal

  • compare character to someone you know
  • have a conversation with a character
  • explain the drama or novel with a friend, your mom, your husband and write a short paper explaining what you agree and disagree on – my mom thought…

supporting opinions with proof/ evidence to help get ready for IELTS and standardized English exams

‘Some people’ or ‘everyone’ vs. I think Alcestis made the right choice because I think…

Two examples

1 -teaching grammar, vocabulary and literary terminology through poetry

“July” by John Clare

Loud is the Summer’s busy song,

The smallest breeze can find a tongue,

While insects of each tiny size

Grow teasing with their melodies,

Till noon burns with its blistering breath

Around, and day lies still as death

The cricket on its bank is dumb;

The very flies forget to hum;

And, save the wagon rocking round,

The landscape sleeps without a sound.

The breeze is stopped, the lazy bough

Hath not a leaf that danceth now;

  • topic students can relate to – hot weather, sleeping in the middle of the day
  • metaphors and simile – Summer’s busy song, day lies still as death
  • alliterations – sleeps without a sound
  • expand vocabulary – breeze, tiny, melodies
  • double meanings – bank and dumb 
  • grammar – hath, danceth

2 – picking an interesting text so that students want to read and discuss

Philoketes by Sophocles        

This drama is based on one of the stories from the siege of Troy. On the way to Troy, the soldier Philoketes is hurt and his wound does not heal, so he is left on a desert island by Odysseus. After ten years of fighting against Troy, Odysseus is told that the Greeks will never win Troy without Philoketes and his magic bow so Odysseus goes back to the island,

Odysseus tries to play a trick, he stays hidden and tells a young soldier, Neoptolemus, to find Philoketes, become friends with him, and then convince Philoketes to allow Neoptolemus to hold the bow – then Neoptolemus will run to the boat with the bow and they will sail away, leaving Philoketes stranded.

The play works well because:

1) a lot of suspense – Will Odysseus’ trick work? it seems to, but at the last minute, Neoptolemus tells Philoketes the truth

2) themes of forgiveness and trust – Should Philoketes forgive Odysseus for leaving him on the island for 10 years? Should he trust that Odysseus will bring him back to his country?

3) connection to Omani society – The dilemma is solved when Hercules appears and tells Philoketes to get on the boat, that he will be safe. This highlights the importance of mediators, a very important part of Omani cultures; when two people are at an impasse, they should look for someone older/ wiser to both give advice and guarantee correct behavior.

(photo by S. B.)

Related publications

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

Risse, M. “Ok Kilito, I Won’t Speak Your Language: Reflections after Reading Thou Shalt Not Speak My Language,” in Octo-Emanations. Carter Kaplan, ed. Brookline, MA: International Authors, 2020: 233-236.

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

 Risse, M. and Miriam Al Sabbah. “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. “Writing Prompts to Facilitate Creativity and Interesting Texts,” Proceedings of the 15th Oman International ELT Conferences. Muscat: Sultan Qaboos University Press, 2016: 46-52.

Risse, M. “Selecting the Right Literary Texts for Middle Eastern Students: Challenges and Reactions,” in Focusing on EFL Reading: Theory and Practice. Rahma Al-Mahrooqi, ed. Muscat: Sultan Qaboos University Press, 2014: 165-188.

Risse, M.  “Frosty Cliffs, Frosty Aunt and Sandy Beaches: Teaching Aurora Leigh in Oman,” Ariel: A Review of International English Literature 43.4, 2013: 123-145.

Risse, M. “Who Are You Calling ‘Coddled’?: ‘Cloistered Virtue’ and Choosing Literary Texts in a Middle Eastern University,” Pedagogy 13.3, 2013: 415-427.

Risse, M. “Do You know a Creon?: Making Literature Relevant in an Omani University,” in Literature Teaching in EFL/ESL: New Perspectives. Rahma Al-Mahrooqi, ed. Muscat: Sultan Qaboos University Press, 2012: 302-314.

Risse, M.  “Using Local Voices in Literature Classrooms,” Learning and Teaching in Higher Education: Gulf Perspectives 9.1, 2012. http://lthe.zu.ac.ae/index.php/lthehome/article/view/71

Risse, M.  “John Clare Looks Good in a Dishdash: Linking John Clare to Middle Eastern Poetry,” John Clare Society Journal 30, 2011: 53-63.

Risse, M. “An Open Letter to Alice Walker,” The Chronicle of Higher Education. Feb. 20, 2009: B11. http://chronicle.texterity.com/chronicle/20090220b/?pg=11#pg11

I am happy to announce that I will be presenting “Bringing Language Teaching into Literature Classrooms”

l will be presenting “Bringing Language Teaching into Literature Classrooms” at the English Scholars Beyond Borders – Dhofar University International Conference. Dec. 4-5, 2021.

My presentation will argue that in non-Anglospheric institutions such as Dhofar University, literature teachers will always need to be language and culture teachers. Given that many students on the Arabian Peninsula will use English when traveling or teaching primary or secondary students, texts must be chosen for their linguistic and cultural, as well as literary, qualities. I will use examples from teaching literature, cultural studies and education on the Arabian Peninsula for over 15 years to discuss how to create syllabi which reflect both the literary canon and students’ needs, with an emphasis on teaching multi-level classes and explicating cultural narration differences, as well as sneaking in language lessons. For example, folding language teaching into literature classes means both silent editing (such as not calling attention to spoken mistakes but repeating the student’s words with the correct pronunciation and/ or grammar) and short, explicit lessons. Lastly, it is vital to foreground cultural differences in plot, characters, settings and themes, in addition to narrative structures as an analysis of a literary text in English is expected to have the author’s opinion clearly stated with proof in the form of quotes and specific details, a format that Arabian Gulf students sometimes have not learned.

Bibliographies on topics connected to Dhofar, Oman

(photo by S. B.)

Bibliography of the Modern South Arabian languages, compiled by Janet Watson and Miranda Morris, updated October 2021

https://www.researchgate.net/publication/345983960_Bibliography_of_the_Modern_South_Arabian_languages_Compiled_by_Janet_Watson_and_Miranda_Morris

Bibliographies I have compiled

Houseways

Pre-historical and Historical Houseways in the Dhofar Region: Selected References

Foodways

Updated bibliography from my research on Foodways in Southern Oman

Selected Bibliography: Animals, Birds and Fish in Southern Oman

What I’ve Been Reading: Food, Cooking, Cuisine, Culture, Anthropology, & History

General

Bibliography of Works Consulted for Research on Dhofar, Oman

Annotated Bibliography of Texts Pertaining to the Dhofar Region of Oman

Short bibliography of books about Dhofar in Arabic

Teaching Literature

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

I am pleased to be asked to present on my work at the International College of Engineering and Management, Muscat

I will be speaking about “Using Cultural Insights to Enhance Productive Learning – How Teachers Can Work Effectively with Students” on Thursday, March 25 for the International College of Engineering and Management, Muscat.

I will be using recent research and insights from my article: Understanding the Impact of Culture on the TESOL Classroom.

 

 

 

 

 

I am pleased to announce that my chapter “Teaching Paired Middle Eastern and Western Literary Texts” has been published

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.

“Teaching Paired Middle Eastern and Western Literary Texts” – This chapter focuses on a technique which increases students’ participation, creativity and analytical ability in literature and language classrooms. By teaching two texts in English 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 chapter 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 pass on their insights to students.

Click to access AELE_Book_ALLT_ZU_Web_V02.pdf

Literature and Ethnography

I love turning from ethnography to literature, then back to ethnography. Thinking about culture helps me understand fiction and reading poems helps me see differences between cultures more clearly. As I sit down each semester to find new poems and stories to teach, I always think of “Finding Poems for my Students” by Mohja Kahf (complete poem below):

O my students,

I scour the world of words

to bring you poems like the rocks

my girls dig up in riverbanks

and come running to show me

because the notches in them

say something true, something

that an ancient Wisdom

wanted us to see.

I run to you, pockets full of poems…

One day,…

may the poem be for you

the one phone number in the universe

you were looking for

There is a pure joy in opening a new book of poems to see what is inside, to read how someone found a new way to describe the sky, a bird, a feeling, a person or even poetry itself. And sometimes a poem opens a door for understanding and I want to use it in a culture, not literature, class. For example in excerpt from “Four in the Morning” by Wislawa Szymborska (complete poem below) :

The hour swept clean to the crowing of cocks.

The hour when earth betrays us.

The hour when wind blows from extinguished stars.

The hour of and-what-if-nothing-remains-after-us.

The hollow hour.

Blank, empty.

The very pit of all other hours.

No one feels good at four in the morning.

If ants feel good at four in the morning

–three cheers for the ants. And let five o’clock come

if we’re to go on living.

The words “The hollow hour./ Blank, empty.” struck me as odd, so I had to reflect and unpack until I could express what surprised me. In Oman, “Four in the Morning” is a dark time, but not “hollow” or “blank” or “empty” – it is the time of anticipation, the time before the first call to prayer. The dangerous time on the Arabian Peninsula is midday, under the killing sun. The “empty” time is in early afternoon, when lunch is finished, stores are closed and everyone is relaxing.

I do a lot of talking with students about metaphors in literature classes, e.g. the moon is positive in Arabian culture, with no connotations of werewolves or danger. In culture studies classes, we talk about time relativity, e.g. if you say that you “ate dinner late,” what time does that mean? In some cultures, a “late” dinner means 8pm, in others it means 2am.

We look at examples such as:

  •   It took a long time to get to work.
  •   She left work early.
  •   She did her shopping quickly.
  •   She had a short visit with her sister.

to see the different ways to interpret the phrases. Is a “short visit” 30 minutes or 2 days? In both literature and culture classes my students and I talk about how everything changes when you change locations. In the States, on a rainy day, you stay inside or use an umbrella; on rainy days here, people sit outside and have a picnic, saving unbrellas for sunny days.

When Szymborska writes that 4am is “The very pit of all other hours” she’s opening a window into her culture that allows us to see what she sees, but also allows us to be able to articulate something we knew, but never expressed, about our own cultures.

“Finding Poems for my Students,” Mohja Kahf

O my students,

I scour the world of words

to bring you poems like the rocks

my girls dig up in riverbanks

and come running to show me

because the notches in them

say something true, something

that an ancient Wisdom

wanted us to see.

I run to you, pockets full of poems.

I select: This poem will help you pass a test.

Here is one that is no help at all,

but is beautiful; take it, take it.

O my scroungers after merely passing grades,

I bring you poems I have hiked high

and far to find, knowing

they will mostly end up like the rocks

my daughters find, tossed in drawers

with old batteries, mislaid keys,

scraps bearing the addresses

of people whose names

you no longer recognize or need.

Your current glazed-eye indifference

doesn’t bother me.  One day,

when you are either cleaning house

or moving (and sooner or later

everyone must do one or the other),

you will shake the drawer and the poem

will fall out.  And may the poem be for you

the one phone number in the universe

you were looking for, and may it be

for you the mislaid key

to your greatest need.

On that day,

you will read.

 “Four in the Morning” by Wislawa Szymborska:

The hour from night to day.

The hour from side to side.

The hour for those past thirty.

The hour swept clean to the crowing of cocks.

The hour when earth betrays us.

The hour when wind blows from extinguished stars.

The hour of and-what-if-nothing-remains-after-us.

The hollow hour.

Blank, empty.

The very pit of all other hours.

No one feels good at four in the morning.

If ants feel good at four in the morning

–three cheers for the ants. And let five o’clock come

if we’re to go on living.