New essay: “’Ayn is for Arab” on “The Arabic Alphabet” website (by Michael Beard)

“The Arabic Alphabet” website (written by Michael Beard, illustrated by Houman Mortazavi) – http://alifbatourguide.com/

‘Ayn is for Arab – http://alifbatourguide.com/the-arabic-alphabet/ayn/

 

‘Ayn is for Arab  –  illustration by Houman Mortazavi   

If we are predisposed to linguistic timidity this is the sound that scares us off. Strictly speaking it is simply the voiced equivalent of ح. But.

I had met Sayed a few months before, in Australia, where he’d tutored me in Arabic. Our lessons foundered on the gagging “ah” sound that has no equivalent in English – or in any other language. “You sound as if you’re choking on spaghetti,” Sayed would say, correcting me. “Just choke. Forget the spaghetti.” He usually gave up after fifteen minutes and tutored me in the wiles of Cairo instead. (Tony Horwitz, Baghdad Without a Map, 72-73)

Even a respected linguist makes it sound a little forbidding: ‘Ayn (that’s its name) is

…the voiced pharyngeal fricative, the most characteristic sound of Arabic . . . the throat muscles are highly constricted with the vocal cords vibrating to produce a sound close to a gag.” (W.M. Thackston (in Introduction to Koranic and Classical Arabic, xvi)

A manual teaching the Urdu script, by a linguist who has evidently read Thackston, says that in Urdu the letter is a simple glottal stop, but that in Arabic it was “a sound made when the throat muscles are highly constricted and the vocal cords vibrate . . .” and adds “similar to the sound made when retching” (Richard Delaney, Beginner’s Urdu Script, 89). William Jones, long ago, in his grammar of Persian (1771) describes the sound in Arabic as “harsh,” and adds, quoting the 17th-century scholar Franciscus Meninski, that it resembles vox vituli matrem vocantis, which I believe means “the sound of a calf calling for its mother.”

Jonathan Raban, in an account of his own study of Arabic, resists the ‘Ayn temptation. It’s still a difficult sound, but it’s not frightening. He even makes it sexy.

continued at: http://alifbatourguide.com/the-arabic-alphabet/ayn/

New essay: “Ẓâ is for Ẓarf” on “The Arabic Alphabet” website (by Michael Beard)

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

New essay: “Ṣâd is for Zero” on the Arabic alphabet website

New book – Researching and Working on the Arabian Peninsula: Creating Effective Interactions

I am happy to announce that my 4th book, Researching and Working on the Arabian Peninsula: Creating Effective Interactions, has been accepted for publication at Palgrave Macmillan. I am very grateful to the two anonymous reviewers who gave positive and helpful comments.

This book outlines strategies for current or soon-to-be business professionals, government employees, anthropologists, researchers and teachers to communicate, study and work effectively on the Arabian Peninsula. Using first-person accounts, as well as scholarly research from the fields of anthropology, history, literature, political science and travel writing, this text gives clear advice so long- and short-term visitors can create successful interactions with people from Arabian Peninsula societies. By discussing how the practicalities of work and research intersect with cultural norms, this book fills the gap between guides aimed at the casual tourists and academic texts on narrowly defined topics.

Reflections on Ethnographic Work: Leaving and Learning

Presentation – “Windguru and Other Gurus: Fishing off the Coast of Dhofar, Oman”

Culture Shock – (Not) Being Under Observation

Predator Anthropologists, Anthropologist Predators: Anthropological Metaphors in Popular Movies

 

Teaching: Reflections on Culture Shocks

I had a wonderful time teaching for 21 years on the Arabian Peninsula; I wish I could have stayed longer. My students were smart, funny, creative and kind. Yet, coming from a different culture, I had some assumptions which I needed to unlearn. I realize the following might sound negative so I want to be clear: there are difficult students no matter where you teach. My students in the Emirates and Oman were 99% lovely and 1% challenging.

teachers control all areas of a school

This was the first assumption I had to unlearn. On the Arabian Peninsula, teachers are in control of only their students only in the classroom only during class time; any other attempts to correct behavior can be seen as an unwarranted invasion of privacy. Asking a student who is leaning against a “no smoking” sign in a hallway to stop smoking was met with a furious denunciation most of the time. Asking students to stop screaming in the hallway was likewise often met with contempt, in addition to louder screaming, hysterical giggles and rude words.

The first few times this happened, I thought I was dealing with unusually difficult students but I soon realized this was the norm. It didn’t matter if I asked politely, merely gestured or evoked my status; very few students would willingly put out the cigarette or stop yelling. I did not have the right to police hallways.

if students make mistakes, they will be polite

On the Arabian Peninsula, the older you are, the more self-control you are expected to have. This can set up a kind of get-out-of-jail-free card for students in that if they are rude, they believe that the elder teacher must keep their temper. A common tactic was for a student do something wrong, act rudely, elicit anger from teacher, then claim victim status, thus shifting the conversation from the student’s mistake to the teacher’s anger.

Nothing was more infuriating for a student than a composed teacher, such as my saying sadly and slowly, “I am so sorry, this paper is more than a week late so I can’t give you a grade. I will review it for mistakes so you are ready for the midterm, but your grade is zero.” My staying calm meant they could not get traction to change the focus from their not doing the work to my being “angry.” My expressing sorrow and speaking quietly meant the discussion centered on them, not me.

students with a low level of English will be the hardest to teach

This seemed to me quite straightforward, the less I could communicate with a student, the less I would be able to teach them. But the opposite was true. Students with low language skills would either make an effort by focusing in class, getting help from friends, coming to see me in my office or signing up for tutoring. A few tried to cheat, but if I caught them, they would either give up and drop the class or settle down to work honestly.

The worst difficulties were always with the students who had a high level of English. There was often a terribly dynamic in which they felt that, since they had always received straight As, high grades were their right. Other teachers had feted their ability to speak fluently, so they felt they had mastered all the necessary skills.

The most grueling conversations I had were with students who expected a perfect grade for perfect English combined with problematic elements such as giving a presentation while twisting their body, clutching their clothing and reading long paragraphs off PowerPoint slides or someone who wrote an essay without any grammar mistakes which was a hodge-podge of ideas in no discernable order.

Trying to explain that there was a difference between writing correct sentences and having well-organized essays was futile. Trying to explain that even good writers revised and reorganized their work was futile. It was also futile to explain that shorter sentences and essays divided into paragraphs are expected in English essays. Some students had gone through high school and some university-level classes with non-native speakers of English who allowed 60-word sentences and two-page essays which were all one paragraph. My saying that this was not usual in academic English was viewed as an attempt to steal their well-deserved marks.

It was frustrating for both me and the student to have these kinds of conversations. My point was, “you have the basics down, now let’s get you to the next level of writing with stronger openings, more fluid transitions between topics, better quotes, more interesting endings, etc.” Their point was, “I am getting 100/ 100 in my other classes, I know everything I need to know.”

teachers’ interactions with students are based on professional considerations

The most common metaphor for teachers is that they should be like a “mom,” i.e. endlessly forgiving and accepting. And like any situation with one mom and several children, students were always on the lookout for any signs of partiality.

Over the years, I tried to refine my teaching to eliminate any chance of being accused of favoritism. Instead of asking “who wants to read” or picking a random student, I would always start with the student who was sitting to the far right in the semi-circle. I used rubrics with highlighters to grade papers. For example, if a student lost points because of grammar issues, I would highlight the word “grammar” on the rubric in yellow and then highlight the paper’s grammar mistakes in yellow so they could easily see the correlation between their paper and their grade.

When they handed in an exam, I would immediately flip over the cover page with their name and I graded exams by going through everyone’s first page, then everyone’s second page (without looking back to see how a student did on page 1), etc.

All this effort mitigated some of the complaints but there was no way to make all the grades unbiased in their opinion. For example, I based the portion of the grade for “class participation” on three types of grades: 1) homework and recitations, 2) if they participated in group work and 3) reading checks, when I would walk around the room at the start of class to see if they had written notes/ definitions for the text we would read that day.

I picked which days I would check for reading at random and would write them in my planner ahead of time so I would not base my decision given who was present or whether I could see writing in their texts as I walked into class. But students would still complain, “She KNEW I didn’t do the reading, that’s why she checked today.”

One semester, as I walked out of the last class, one student was telling the others (in English, i.e., wanting to make sure I understood) “She ONLY checked readings on the days I didn’t prepare for class.” I know this was a self-preservation tactic (related to the next point) but the ones who practiced it created an unhealthy atmosphere of distrust towards teachers.

you make your choices and you live with the consequences

I went through my education with the idea that my grades were under my control. However, some students held the view that their grades were concocted from mysterious forces beyond their ken. Bad grades were not a result of them deciding not to do homework, come to class, ask questions or study; bad grades were the result of bad teaching and “circumstances.”

Being caught cheating on an exam or copying from the internet produced anger at me for not telling them that they were not allowed to copy paragraphs verbatim from other sources. When I printed out and highlighted the sections of the syllabus and assignment which explained that copying was not allowed, they said that they had not read that and hence didn’t know, so I did not have the right to lower their grade.

Some students had what I call the “two-world theory”; if they were late to class, they have a good reason but there was no acceptable excuse if another person (such as a food delivery person) was late. This odd dichotomy played out often. Students who missed 25% of my class complained viciously if a teacher missed their office hours. Students who turned in papers late complained about unorganized teachers. Students who broke rules such as using their phones in class, talking incessantly and copying homework from their friends complained if someone in administration did not do their job properly.

I never quite saw the contours of this problem – was it that the students were so endlessly coddled at home that they truly believed nothing could ever be their fault, or they felt so endlessly put upon that they were going to fight for whatever advantage they could get, or they felt everything was unfair and everyone was behaving badly so it didn’t matter if they did as well?

Of course, not all students acted like this, but the ones who did held on to the two-world theory so tightly that pointing out their hypocrisy (“yesterday you complained to me about how that person did not organize their time well and today you were 15 mintues late to class”) effected no change in attitude.

communal cultures means students will work well in groups

This is another issue that I don’t see all the contours of. I assumed that given the students were from tribe-based cultures and often spoke of the Omani dedication to peaceful coexistence, that group work would be a breeze. I quickly learned that a tribal upbringing meant that students would never rat out the students who did no work. It got to the point that a student wrote me an anonymous note asking me to stop doing group work as she had to do all the assignments; the other students in her group did nothing but she couldn’t say that publicly.

So I reworked groups as just discussion-based and told them that I would pick one student from the group at random to explain what the group had decided. This solved the issue of some students not participating.

But another problem remained: some students refused to speak to other students. I would set students in groups, then sit at my desk and pretend I was busy with paperwork. After a few minutes, I would look up and try to asses what was going on. Often if they were in groups of three, two students would talk and ignore the third one. So I learned to put students in pairs or groups of five. And I would always decide on the groups (deliberately splitting up any pairs of friends) as, the few times I let them choose, they would either pick their one friend, sit by the person they thought was the smartest person in the class or sit silently alone, making no effort to create an alliance, which is related to my next point.

try the new

When I was an undergraduate at University of Wisconsin-Madison, I signed up for a class on Northern European history on a whim because I didn’t know anything about that topic. On the first day we were given a list of possible topics for a presentation which would involve us teaching an entire class on the subject we picked. I choose the Finnish Civil War as I knew nothing about it.

When I went to the library to find some books on my topic, I discovered that my professor had written the definitive three volume history of the Finnish Civil War. I researched and cobbled a draft together, then went to his office to ask some questions and ended up sobbing as I was overwhelmed by having to explain this war to all my classmates in front of a Finnish professor. The poor man calmed me down and I managed to pull through.

I continued on this path of picking classes that were way beyond my knowledge base with similar consequences. When I studied at a German university, I took a class on Russian drama because I had never read one. German universities give collective exams after 3 years of study, but since I was transferring back to Wisconsin, I had to go to the professor’s office and have an oral exam at the end of the semester. One of his questions was “What is distinctive about Chekhov’s dramas?” I answered the best I could but I could not get the right answer which was the pauses between when actors speak. I had no idea about this feature as I had only read the plays; I had never seen one performed.

When I was accepted into my Masters of Education program for foreign language and social studies, the university required that I take two American History classes. I picked one on the 1600s and 1700s and one on the civil war. The Early American class had Masters and PhD in American History students and was based on class discussions. In the Civil War class, my classmates were two American History PhD students and we three traded off presenting books we had read. I was in way over my head all semester. I also moved overseas three times without knowing anyone in the country and traveled solo through Europe and several Asian countries.

I am laying this all out to explain why I was surprised that students generally refused to take any new class, even when they had lobbied for the class to be added to the plan of study. The first time a course was offered, so few students would sign up that it was closed or run with only a handful of students. Sometimes a new class was offered for 2 or 3 semesters before it was finally had enough participants. And the first semester of teaching a new class was misery as students dealt with their anxiety by skipping class.

Even a new type of assignment (such as writing a shape poem or a dialog with a character) was met with steep resistance. There would be endless questions and if I said “just go ahead and try, just write something, there’s no grade for this, dive in” inevitably several students would simply stare at the paper until I came and reexplained what to do to them personally. It was never a language issue; they understood what I was asking them to do, they were simply paralyzed at the thought of trying a new style of writing.

Reflections on Ethnographic Work: Ending and Beginning

Teaching Metaphors: Conducting a Jazz Symphony

Teaching: Reflective Teaching and Motivation

Teaching Paired Literary Texts

Reflections/ Research on Teaching Cultural Studies and Literature

Reflections on Ethnographic Work: Ending and Beginning

Now that my time in Oman is ending, I am thinking about when I first came here. My friendships began in the usual ways: meeting colleagues, accepting an invitation to dinner, deciding to take an evening class, accepting a lunch invitation, deciding to teach a summer class and deciding to take language lessons. These small decisions had many consequences, but not life-changing consequences. If I had not accepted that dinner invitation, there would have been another one, or if I had not met that person, I would have met someone else.

Starting my unexpected foray into ethnography was quite different; my academic work hinged on two insignificant, random acts: reading a footnote and cutting vegetables. Thanks to those two actions, I published three books and several articles, gave many presentations and tried to help newcomers with orientation sessions. I also have a whole set of life skills I will probably never use again from making a fire with damp wood to driving up steep inclines to sitting patiently for hours to speaking colloquial Arabic.

The story of the footnote starts on the first day of khareef (the monsoon season) in June 2006. A few Omani men (who were part of a larger group of Omanis and expats that I was part of) sent me a message saying they were in town and wanted to meet. I invited them to my house, sad that the heavy mist would mean that we would have to sit indoors instead of enjoying my nice garden.

But when they arrived, they picked up the trays of water, soda, chips and cookies and brought everything outside. “Khareef!” they proclaimed joyfully as we sat amidst the mosquitos and drizzle. “This is not fun” I thought, but their enjoyment of the humidity and light rain made me realize that there was a lot about them I did not understand. And what field of study helps people comprehend foreign behavior? Anthropology.

So I asked my dissertation professor, Michael Beard, if he had any recommendations for basic anthropology texts to help understand the cultures I was now living amongst. By chance he had a friend and colleague who taught anthropology and was retiring; Gretchen Lang kindly boxed up 20 texts and sent them to me.

I read the books throughout the fall. They were interesting but so few of the texts’ examples dealt with the Arabian Peninsula, I felt that they didn’t pertain to my life. Then I read a footnote that referenced Wikan’s work in Oman as an example of a particular phenomenon. And it was off to the races.

I read all of Wikan, then started reading the works in her bibliographies, leaving my home provinces of literature, pedagogy and travel writing for archeology, architecture, cultural studies, folklore, history, Islamic studies, political science and tourism, then farther afield to animal husbandry, city planning, house construction, fishing, ornithology, use of public spaces and zoology. I ended up writing about Dhofar/ Oman in terms architecture, comparative literature, cultural acquisition, ethnography, fairytales, foodways, gift/ gift theory, houseways and urban studies.

The second act happened in August, 2013. By this time I was part of two research groups with Dhofai men, which were centered around A and B (see note). B’s group included C and some of his friends. In August, C invited me for a picnic dinner with only his friends. We all had a good time and one week later, C invited me again. As we settled down on the mat, he handed me a plate of vegetables and said, “cut these.” I took the metal plate and knife and got to work. From that night until covid hit and we stopped meeting, cutting vegetables was my job. After the covid restrictions waned, the guys started to bring prepared food from home and my job changed to bringing the soda and water.

Years later, when we were talking about how we all met and how long we had all known each other, I mentioned those first beach picnics and C said that his asking me to cut vegetables was a test as he wanted to understand my personality. If I had refused, then he never would have invited me again.

His words were not surprising because by then I knew how the men always teased and tested friends, but it struck me that so much had rested on one small act.

All the men in A’s group spoke at least some English and had traveled; most of the men in B’s group spoke some English and had met other Western people. Also, when I hung out with A’s and B’s groups, we usually met in spaces where they would not see anyone they knew.

But in his group, C was the only one who spoke English so I generally spoke only Arabic. In over 300 picnics with C’s groups I had the chance to improve my Arabic, meet dozens of men, go camping and ask endless research questions. We celebrated weddings and births, mourned deaths, ate a lot of (too spicy!) meals and discussed all sorts of geo-political upheavals.

And, since none of the men had ever socialized/ eaten a meal with a Western, female Christian we went through a lot of steep learning curves together. This June I handed a package of cookies to one man and he replied by saying “Duck?” in Arabic. I thought that was odd, so I repeated “Duck?” then thought, he is making a joke by asking if I am giving him duck food! So I said, “Duck” again and began to quack.

C, who was scrolling through his phone, said, “Open” in English. Oops! I misunderstood; the man said “Open?” in the local slang of Hindi, not “Duck?” in Arabic – two words which sound somewhat similar. And by “Open?” he meant: should I open the cookies now or save them for my children? So I said, “for your children” in Arabic. No one commented on the fact that I had enthusiastically quacked for 10 seconds. This is what you have to put up with when you have friends from different cultures.

Reflecting on over eleven years of meetings, I brought up the subject of how we started to work together with C a few weeks ago. I asked him if he remembered the first time he invited me to a picnic, then the second invitation and “did you ask me to cut vegetables?”

He said, “yes,” then asked me why I was thinking of that subject.

The conversation in Arabic went something like this:

me: Now that I am going, I am thinking of the beginning, and I remember you told me once that when you asked me to cut vegetables it was a test. And I am thinking that it was a chance, an important chance, and if I had said no, then we would not be friends.

C: It is important to test people you don’t know. If they will just sit and never work, there will be trouble later. So it is better to see how a person is at the beginning.

me: I understand, but I am thinking if I was in a bad mood or sick and said “no,” maybe I would have missed knowing you and these men. It was just that one chance. You said you would have not invited me again.

C: I would have invited you once or twice more. You have to give space for a person, maybe they are tired or maybe they are saying “no” because they don’t know what to do. If you had said, “no” I would have given you another chance, because maybe you would have said, “I don’t know how.”

I nodded and we changed the subject. The next day I decided to check my recollections by looking at my excel spreadsheet where I have information (date, place, names, what we ate, what we talked about etc.) on all picnics and camping. For August 11, 2013 I have an entry about meeting at ‘the place’ with C and four of his (now my) friends. For August 17, there is another entry about meeting at the same place with the same people and after the summary for what we had for dinner is the note “me cutting vegetables.”

It’s nice to see my research life validates two of my constant talking points with other researchers: document everything and you may never know the good thing you do that will open doors for you.

Note: For the research guys, their friend groups are never conceived of as being “centered” on one person. I use this terminology as it reflects my reality. In each group there was one man I met first, who introduced me to the other men and ran interference in terms of me asking questions (what should I wear?) and other men asking questions about me.

Antigone and Ismene – Making Difficult Choices

Conference presentation about conducting research on the Arabian Peninsula

Reflections on Ethnographic Work: The Grasshopper

Reflections on Ethnographic Research: Claiming Knowledge and Shifting Perceptions

Reflections on Ethnographic Research: What is Missing and What Changes

New essay: “Ẓâ is for Ẓarf” on “The Arabic Alphabet” website (by Michael Beard)

“The Arabic Alphabet” website (by Michael Beard) – http://alifbatourguide.com/

Ẓâ – http://alifbatourguide.com/the-arabic-alphabet/zaa/

Ẓâ is for Ẓarf

You don’t need to know much about linguistics to hear the difference between a voiced and an unvoiced consonant. English G is the voiced form of our K. English B is the voiced form of P. English D is the voiced form of our T. Those are easy examples. It is possible for a language to make the distinctions very easy to see. When you study Turkish and learn that the consonants B, D, or J (spelled C), become, at the end of a word P, T or CH (spelled Ç), you hardly need to memorize it. It’s easy enough to hear voiced consonants turning into unvoiced ones. Kabâb becomes kebap; Ahmad becomes Ahmet; Persian loan word tâj becomes taç. You can predict the changes by ear without thinking much, without having to know the terms “voiced” and “unvoiced” at all.

As for the pronunciation of Arabic Ẓa, it is the voiced form of Ṣâd. That’s a harder one. Ṣpeakers of Arabic can get it immediately. For speakers of Persian, Turkish, and Urdu, etc. (as in English), Ẓa is (along with Ẓa, Dha and Ḍâd), just another way to say Ẓ.

As for transcription, I’m going for Ẓ. It’s not a completely logical choice, since it’s the same way we transcribed ض,but the stakes are low. (Maybe ض should have been Ḍ anyway.) 

continued at http://alifbatourguide.com/the-arabic-alphabet/zaa/

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

New essay: “D͎âd is for Drubbing” on the Arabic alphabet website

New essay: “Sîn is for Zenith” on the Arabic alphabet website

Antigone and Ismene – Making Difficult Choices

This is a wonderful article:

https://www.washingtonpost.com/opinions/2024/01/15/hong-kong-security-law-chow-hang-tung-jailed/

I have taught Antigone many times. The first was almost by chance. I needed a Greek play and didn’t want to do Oedipus, so I picked up Antigone and was amazed by how powerful the play was. I had forgotten its strength and, importantly for a literature professor, how it balances out everyone’s POV. There is something to be said about each person’s argument. Teaching it was a joy. All the students had an opinion about what should happen and were happy to engage with the characters and plot. I ended up writing some essays and doing some presentations about using Greek plays on the Arabian Peninsula but what was most interesting about Antigone was that students did not judge Ismene harshly.

Gan’s article sets up a dichotomy with Antigone as the brave/ correct one and Ismene as the sister who must be forgiven. My students did not not make that division – each sister was doing what she felt was right. Most agreed that Antigone was correct to bury her brother against the laws of the state, but that did not necessarily mean that Ismene was behaving badly. I found that quality of acceptance very heartening.

Articles:

“Using Cultural Understandings to Improve Teaching in Oman,” in Unpackaging Theory and Practice in Educational Sciences. Abdülkadir Kabadayı, ed. Lyon: Livre de Lyon. 2023: 129-141.  https://www.livredelyon.com/educational-sciences/unpackaging-theory-practice-in-educational-sciences_595.

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

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

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

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

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

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

Selected Fiction (Novels and Short Stories) – Arabian Peninsula

A history-focused Whatsapp group I belong to recently had a discussion which elicited numerous suggestions about fictional works set on the Arabian Peninsula. I am including the works mentioned below along with some texts I have taught in my literature classes and/ or used for my research.

Anthologies

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

Jayyusi, Salma Khadra, ed. 1988. The Literature of Modern Arabia: An Anthology. London: Kegan Paul International.

Michalak-Pikulska, Barbara. 2016. Modern Literature of the Gulf. Bern: Peter Lang GmbH.

Pedagogy

Heble, Ayesha. 2007. “Teaching Literature On-line to Arab students: Using Technology to Overcome Cultural Restrictions.” Arts and Humanities in Higher Education 6.2: 219-226.

Michalak-Pikulska, Barbara. 2006. “The Mosaic of Quotations and the Labyrinth of Interpretations: The Problems of Intertextuality in the Modern Literature of the Gulf.” Intertextuality in Modern Arabic Literature since 1967. 187-200.

Ramsey, Gail. 2006. “The Past in the Present: Aspects of Intertextuality in Modern Literature in the Gulf.” Intertextuality in Modern Arabic Literature since 1967. 161-86.

—. 2004. “Confining the Guest Labourers to the Realm of the Subaltern in Modern Literature from the Gulf. Orientalia Succana, 53: 133-42.

Webb, Allen. 2012. Teaching the Literature of Today’s Middle East. London: Routledg

Short stories/ novels

‘Abd al-Majd / Abde Meguid, Ibrahim. The Other Place.

Algosaibi, Ghazi. An Apartment Called Freedom.

Alshammari, Shahd. Notes on the Flesh.

Wilson, G. Willow. 2012. Alif the Unseen. New York, Grove Press.

Oman

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

Al-Harthi, Jokha. Celestial Bodies

Hamed, Huda. I Saw Her in my Dreams.

Michalak-Pikulska, Barbara. 2002. Modern Poetry and Prose of Oman. Krakow: The Enigma Press.

UAE

Al‑Murr, M. 1998. “The Wink of the Mona Lisa” and Other Stories from the Gulf. J. Briggs, trans. Dubai: United Arab Emirates: Motivate Publishing.

—. 2008. Dubai Tales. P. Clark and J. Briggs, trans. Dubai: Motivate Publishing.

Al-Suwaidi, Thani. The Diesel.

Johnson-Davies, Denys, ed. 2009. In a Fertile Desert: Modern Writing from the United Arab Emirates. Cairo: The American University in Cairo Press.

Krishnadas. 2007. Dubai Puzha.

Michalak-Pikulska, Barbara. 2012. Modern Literature of the United Arab Emirates. Krakow: Jagiellonian University Press.

Unnikrishnan, Deepak. Temporary People.

Kuwait

Abulhawa, Susan. 2020. Against the Loveless World.

Al-Nakib, Mai. 2022. An Unlasting Home.

Alsanousi, Saud. The Bamboo Stalk.

Saudi

Aima, Rahel. Moon Rose – short story https://www.eflux.com/architecture/cascades/400332/moon-rose/

Al-Khamis, Omaima Abdullah. Al-Bahriyat.

al-Sanea, Rajaa. Girls of Riyadh.

Alireza, Marianne. 2002. At the Drop of a Veil.

Alwan, Mohammed. 1988. “Love and Rain” in The Literature of Modern Arabia: An Anthology. Ed. Salma Khadra Jayyusi. London: Kegan Paul International. 302-306.

Benyamin. Goat Days.

Ferraris, Zoe. Finding Noof. 2008. New York: Little Brown, 2012. (also Kingdom of Strangers and City of Veils)

Munif, Abdul Rahman. Cities of Salt.

Yemen

‘Abd al-Wali, Mohammad. They Die Strangers.

Ba-Amer, Salih. 1988. “Dancing by the Light of the Moon,” in The Literature of Modern Arabia: An Anthology. S. K. Jayyusi, ed. London: Kegan Paul International. 318-22.

Bajaber, Khadija Abdalla. 2021. House of Rust.

Dammaj, Zayd Mutee’. The Hostage.

Hunter, Barry Stewart Hunter. 2017. Aden.

Fairy/ Folk Tales

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

Al Thahab, Khadija bint Alawi. 2012. Stories of My Grandmother. [Dhofari] Trans. W. Scott Chahanovich. Washington, D.C:  Sultan Qaboos Cultural Center.

ElMahi, Ali Tigani and Ahmed Mohamed al Khatheri. 2015. “A Folk Story from Dhofar: A Pathway to Indigenous Knowledge.” Journal of Arts and Social Sciences 6.2: 5-12. DOI:10.24200/jass.vol6iss2

Hamad, Abdulsalam. Omani Folk Tales. 2006. Seeb: Al-Dhamri Bookshop.

Johnstone, T.M. 1974. “Folklore and Folk Literature in Oman and Socotra.” Arabian Studies 1: 7-24.

Johnstone, T.M. 1978. “A St. George of Dhofar.” Arabian Studies 4: 59-65.

Johnstone, T. M. 1983.“Folk-Tales and Folk-lore of Dhofar.” Journal of Oman Studies 6.1: 123-127.

Mershen, Birgit. 2004. “Ibn Muqaarab and Naynuh: A Folk-tale from Tiwi.” Journal of Oman Studies 13: 91-97.

Paine, Patty, Jesse Ulmer and Michael Hersrud, eds. 2013. The Donkey Lady and Other Tales from the Arabian Gulf.  Highclere, Berkshire: Berkshire Academic Press.

Todino-Gonguet, Grace. 2008. Halimah and the Snake, and other Omani Folk Tales. London: Stacey International.

Also of interest

The Saif Ghobash Banipal Prize for Arabic Literary Translation [https://www.banipaltrust.org.uk/prize/ ]

Banipal Magazine [ https://www.banipal.co.uk/ ] which has special issues on specific countries, for example: Yemen [ https://www.banipal.co.uk/back_issues/73/issue-36/ ]

Literature and Ethnography

Teaching Literature and Staying au courant – The Man from Nowhere and the Ancient Greeks

Reflections/ Research on Teaching Cultural Studies and Literature

Foodways and Literature – Food Stories and Poems

Foodways and Literature – Animal Poems

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

Reflections on Ethnographic Research: Deciding to Hire Expat Workers (part 1 of 4)

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

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

Overview

By chance in the past few weeks I have read several articles about labor and migration on the Arabian Peninsula such as

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

There are lots of numbers, data sets, opinions and ideas in these texts – but no sense of what it’s like to interact with expat workers. There is ethnographic work with and about them, but nothing about the writer’s personal economic exchanges: how to hire, discuss and pay wages, decide work load, etc. This isn’t a fault of the articles which have different objectives, but reading these texts made me reflect on my connections to other expat workers, how I manage them and how they manage me.

This essay will talk about issues with payment. [The information about wages and dates are from monthly lists of expenses that I have kept since I moved to Dhofar. 1 Omani Riyal is about $2.40; there are 1000 baisa in one Riyal so the 500 baisa bill is worth about $1.20.]

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

In the previous essays I gave examples of me hiring other expats to work for me. In this essay I want to write about some of the bumps along the way. First was my almost complete ignorance about how to hire/ manage people. When a friend told me that I should have someone clean my house, I thought it was a great idea but was not sure about the protocols.

I thought about the examples I knew from my parents and what I would want if someone hired me. From watching my parents interact with people who they hired to help cut bush and work in their gardens, I knew that I should agree on a price beforehand, pay in cash promptly and always have drinks (water/ juice/ soda) on hand.

Over the years, my father made several joking comments to me wondering what his short, small cleaning lady was doing with all the pairs of size 13 shoes he left for her, so I learned that if you have anything to throw away, leave it clean and neatly arranged in a place for the cleaning person to take if they want. And I hated having someone watch over me if I was trying to work, so I was determined to leave the person alone to work in peace.

I had only hired movers on my own before moving to Oman (paid in cash and given lots of soda) so I tried to assimilate these lessons as I started to navigate labor practices in my daily life with N (manager at a housing compound), M (car-cleaner) and T (house cleaner).

When I moved to a house in a small compound, the manager (N) asked for a small salary for cleaning my car, sweeping the sidewalks and watering the garden. This all went well until one day I noticed that none of the work was being done, so I walked over to N’s room to see what was going on. He was sitting on the bench outside his door and told me that he was supposed to go home that week. It was the time for his yearly free trip home but the company that hired him was stalling, refusing to pay for the ticket. He was not going to do any work as it was his right to go home for his vacation. I have never crossed a picket line in my life and this was clearly a protest strike so it was incumbent on me to stand in solidarity. I did the sweeping and watering (and kept paying his salary) until he was able to go home.

After cleaning my car for a few months, M told me (in an English sentence he had memorized) that his daughter was getting married and he needed an extra month’s salary. I was startled but realized that the 10 Omani Riyal was not that important to me, but that amount was important to him. So I handed it over. In the nine years he worked for me, he came several more times with requests and I always said yes.

T cleaned my house for 14 1/2 years. After she had worked for me for 4 years, she told me that her son was at the age to start school. Since she was an expat, she would have to pay for a private school and she needed the fees up-front. She needed the equivalent of 5 months’ salary that week then, she said, she would work for the coming 5 months without pay.

I did not want to hand over all that money. First it would require me taking some cash out of savings and forgoing some items I had wanted to buy that month. Second, it meant trusting that she would, in fact, show up for the next 5 months. Plus, I knew I would feel guilty about her working without pay and would leave some cash for every week so there would be an extra cost for me.

I briefly thought of going to the school myself, to arrange for a monthly payment plan that I would handle. But doing that would infantilize her; I should either give the cash outright or refuse. It was a moment in which my ideals and beliefs confronted everyday-life; the request got right to the core of who I thought I was and what I thought about my place in the world.

On one hand, I couldn’t know for certain that money was for school fees, but if it was for school and I didn’t help her, her son might lose the chance to get an education. As a teacher, I felt I had to respect someone’s efforts to help her child learn. So, I gave her the money. She worked for 5 months with no salary, with me leaving her a few Riyal every week.

Two years later, she again asked for an advance. She wanted to buy a car and needed 4 months’ salary ahead of time. Having a car would make her life immeasurably easier because she would not have to depend on taxis. I agreed.

When Covid hit, I kept paying her salary (as did all the other expats I know who have hired someone to help them clean), but asked her not to come to my house. When it became clear that the disease was spread through direct contact; she and I created a new schedule so that I was always out of the house for an hour before and after she came.

Here is a final example to illustrate the question of how much I am/ should be responsible for those who work for me.

I sort my trash four ways. Soda cans get put in a bag to be set next to dumpsters for people to take for recycling. Non-meat food waste gets composted. Anything that is usable or edible is set to the left side of my front door for the cleaning person or gardener to take if they want and other trash is put in biodegradable bags with the tops tied shut to be thrown out.

One day I had to run back home from work while T (the woman who cleans my house) was still working. As I came up the stairs, I realized that she had opened the trash bags, taken out items I had tossed and put them into other bags for her to take home. The things I had thrown out which she wanted were foodstuff that were older than their “best before” date. I stood on the steps and thought: What do I do about this? How much am I my sister’s keeper?

I asked T to come out to the stairs, pointed to the things she had set aside and said, “not good to eat.” She nodded and said that she would throw them out, but I don’t know if she did.

How long you can use food or medicine after it has passed its sell by/ expired date is something reasonable people can disagree about. My point of view is never to use anything after that date because to reach Salalah, most items are in transit for a long time in trucks that are not temperature-controlled. I often open food that should still be good to find that it is spoiled and I have had enough cases of food poisoning to be wary. I try to use whatever I buy before the “best before” date, but if something expires, I toss it. I know others disagree with me and use medicine weeks or months after the recommended date printed on the package.

My choices were to tell T not to open the trash bags, not do anything or make sure that the expired things were not useable in some way.

Telling her not to open trash bags didn’t really make sense. I have learned from teaching to never say something that you can’t back up and I am almost never at home when she cleans so I cannot tell what she was doing.

To let her decide for herself raised the issue that she might not be able to read/ understand “sell-by” dates. On the other hand, she might understand but was willing to try expired food and medicine as a way to save money.

By tossing out the food and medicine myself, I would be doing what I thought was right but perhaps wasting perfectly usable items. I finally decided to off-the-cuff evaluate what I put in my trash. Now I throw expired items that I think should not be eaten away myself, anything else I leave for T to make her own decisions about.

For me, the through-line in all of these cases is my uncertainty; I didn’t know then and don’t know now if I did the right thing. Being a “boss” is not something I had experience with before I moved here. From the outside, I might look like a confident American expat, but I feel like I am slowly finding my way in the dark, making mistakes and constantly wondering if I am misunderstanding the situation.

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

Ethnography: Conversations about Men/ Masculinity, part 1

Using Cultural Understandings to Improve Teaching, part 1

Reflections on Ethnographic Research: (Not) Asking Questions

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

Reflections on Ethnographic Research: Deciding to Hire Expat Workers (part 1 of 4)

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

Overview

By chance in the past few weeks I have read several articles about labor and migration on the Arabian Peninsula such as

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

There are lots of numbers, data sets, opinions and ideas in these texts – but no sense of what it’s like to interact with expat workers. There is ethnographic work with and about them, but nothing about the writer’s personal economic exchanges: how to hire, discuss and pay wages, decide work load, etc. This isn’t a fault of the articles which have different objectives, but reading these texts made me reflect on my connections to other expat workers, how I manage them and how they manage me.

This essay will talk about the issue of reciprocity. Previous essays talked about my decision to hire help and situating expat workers. The next essay will talk in more detail about paying the people who have worked for me and the types of adjustments that we both make. [The information about wages and dates are from monthly lists of expenses that I have kept since I moved to Dhofar. 1 Omani Riyal is about $2.40; there are 1000 baisa in one Riyal so the 500 baisa bill is worth about $1.20.]

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

(photo by S. B.)

Thought experiment: imagine that you live in a foreign country where most people speak language A, you speak language B and every morning you see a person (X) who speaks language C in your coffee shop. You raise a hand in greeting but never talk and you notice that X, after drinking a cup of coffee, X walks from the coffee shop into a large, nearby building which you have never been inside of. One morning, X leaves a shopping bag in the café by mistake. What would you do? Pick up the bag and head over to the building? You don’t know the local language and you don’t know X’s language. You can describe what X looks like (if, by chance, you find a person who speaks your own language), but you don’t know X’s name, where X works or what X’s job is and it’s a 3-story building which is divided into 4 sections. Each section has 10 to 20 offices, over 200 offices total. Do you venture in to return the bag? Or leave in in the coffee shop expecting X to come back and retrieve it?

One morning I looked up from my desk and saw M, who cleans cars in the parking lot of where I work. He was standing in the doorway with the man who works as a messenger for my department. The messenger pointed to the car-clearer and said, “He says problem with your car, tire.”

I was surprised that M had ventured into my large, 3-story building to find me. He and I don’t share a common language and he had (as far as I knew) no way of knowing where my office was.

When he first started working in the parking lot, he had walked up to me and said, “cleaning” while pointing to my car. “How much?” I asked. “10 Riyal month.” “Ok.” And that was it. The next day I gave him 10 Riyal and for nine years he wiped the sand from the outside of my car and we always raised our hands in greeting if we saw each other in the morning.

I had never had a car-clearer before so I made a list of rules for myself:

  • always pay for the month ahead as soon as I get my salary so he can count on money at a certain time
  • pay the same 10 Riyal every month even if there are vacation days
  • hand over various cleaning supplies (clothes, sponges, tire cleaner) at least once every month
  • pay extra if I want the inside of my car cleaned
  • empty trash out of the truck bed myself before coming to work
  • do not say anything if he doesn’t come during wind/ sand storms or misses a day now and then

Seeing him standing in the office doorway was one of those moments in which I realized I had been working under a whole set of not-shared assumptions. To me: I give money, he cleans my car was the full description of our connection. I would not have imagined that he would have come into the building having no idea where I was to tell me a tire was going flat.

I gave him a tip; but he would not have known I would do that as I had never given tips before so I don’t think the motivation was money. This was years ago and he has since left that work, so I can’t ask him exactly why he made the effort of wandering around the building to try to find me. But that image of him standing in the office doorway stays with me and makes me think of the quote “gifts differing according to grace.”  It was a great kindness for him to find and tell me. I could sort out the tire then, mid-morning when all the shops were open, rather than being surprised when I tried to drive home at the time when shops were closed.

Until I read several articles on expat workers, I hadn’t reflected that I had several similar examples in which I assumed the boundaries were: I pay, they do their specific work, while the person who was working for me saw our connection quite differently.

A second example was a cleaner at work. B was bustling and cheerful. We greeted each other by waving when me met, usually when I was working in the late afternoon, and I would hand over 1 Omani Riyal every week. After he had worked in my department for over a year, one day he walked into my office with three potted plants and set them on the windowsill.

I love plants and had a great garden at home, but never had thought to bring plants to my office. I was happy to have them but also bewildered. Where had they come from? How had he gotten them? And how had he managed to bring them to the university? They were three, large healthy climbing plants (I don’t know the names) in attractive, new pots with matching saucers. I know other people gave him tips so I didn’t think it was for the money and, in any case, he could not have been certain that I wanted them. He wanted plants in my office – so he put them there.

He also gave plants to Steve Cass, whose office was next to mine, but as far as I could tell, to no one else. And he watered and trimmed the plants for as long as he worked in our building.

When I moved out of the house with a garden and into an apartment, with my landlord’s approval, I broke the water pipe and installed a sink on the roof. I then hired P, a gardener, to sweep the roof and water my collection of potted plants.

We don’t have a language in common, so when he first started to work for me, a friend of his came to help translate. I explained what I wanted done; I also said that anything on the small table to the right of the front door should not be touched, but anything I was getting rid of, I put to the left side of the door. If he saw anything he liked, he could take it (such as cushions, towels, bowls, folding tables, etc.) Then I made another series of rules for myself:

  • pay P as soon as I get my paycheck
  • don’t try to figure out when/ how often he works – judge by how well the plants are doing
  • water myself after big windstorms
  • leave packets of small bottles of water in the upstairs storeroom for him so he doesn’t have to drink from the hose

He had worked for me for 14 months when Covid hit. The roof access is from the stairwell so we were never in the same space at the same time, and he continued to work although my routine changed dramatically. I now taught from home and in the first months (spring 2020) I only left the house once a week to get groceries.

My apartment is the only one on the small landing, so I had gotten used to setting trash bags on the left side of the door at night, then bringing them to the dumpster in the morning. But since I was no longer walking down the stairs every day, sometimes there would be a bag or two for a few days. One day when I opened the door to take everything to the dumpster, I was amazed to find that the trash was gone. There was no one else who used the stairwell and the other stuff on the landing (small table and plants) was still there. Who would open the door to the hosh (courtyard), open the door to the house, walk up the stairs and take my trash bags?

Bizarre. This bothered me for many days, as it happened twice more and I could not figure out what was going on until I realized P had taken it upon himself to toss the trash. I had never asked him to, didn’t expect him to; he made the decision himself that taking out the trash was his responsibility.

M, B and P all went out of their way for me, spending their time and energy to make my life better in ways I did not ask for or expect. When each of these examples happened I was surprised, the root of which was assuming that our relationship was money-based and the generosity was one-way. For M and P, I gave salary, they gave their labor and as extra I gave tips and supplies (cleaning clothes to M and water for P). B’s salary was paid for but I gave tips. I perceived them as not having further agency in that they would do their assigned work and only that. But their actions showed that they viewed themselves as having the ability and choice to decide what to do.

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

Ethnography: Conversations about Men/ Masculinity, part 1

Reflections on Ethnographic Research: Changes within Cultures

Reflections on Ethnographic Research: Claiming Knowledge and Shifting Perceptions

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

Reflections on Ethnographic Research: Deciding to Hire Expat Workers (part 1 of 4)

Overview

By chance in the past few weeks I have read several articles about labor and migration on the Arabian Peninsula such as

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

There are lots of numbers, data sets, opinions and ideas in these texts – but no sense of what it’s like to interact with expat workers. There is ethnographic work with and about them, but nothing about the writer’s personal economic exchanges: how to hire, discuss and pay wages, decide work load, etc. This isn’t a fault of the articles which have different objectives, but reading these texts made me reflect on my connections to other expat workers, how I manage them and how they manage me.

This essay will talk about my decision to hire help. The previous essay talked about my decision to hire help and later essays will talk in more detail about some of the people who have worked for me and the types of adjustments that we both make. [The information about wages and dates are from monthly lists of expenses that I have kept since I moved to Dhofar. 1 Omani Riyal is about $2.40; there are 1000 baisa in one Riyal so the 500 baisa bill is worth about $1.20.]

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

(photo by S. B.)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Reflections on Ethnographic Research: Getting it Wrong

Teaching: Reflective Teaching and Motivation

Reflections on Ethnographic Research: Claiming Knowledge and Shifting Perceptions