For fear of giving you all the impression that I spend my days frolicking around date orchards, I thought I would post a brief update on my research activities here in Oman.  My project consists of collecting and translating poems that address social, economic and political changes in Oman since the 1970s (when Sultan Qaboos replaced his father and implemented a massive development program known here as the Nahda or Renaissance).

There are many ways to study development — some more quantitative than others — and I have chosen the unconventional (or perhaps unscientific) method of evaluating societal change through the lens of poetry.  As a political scientist by training, I really have no business conducting a content analysis of poems, especially poems that aren’t even written in my native language.  And to be honest, there are days when the dizzying intricacy of Arabic grammar makes me want to incinerate my Hans Wehr dictionary, which weighs at least ten Cairo Street Cats (my preferred unit of measurement in this region) and has cost me hundreds of dollars in excess baggage fees.

Nonetheless, I carry on, perhaps because I have a high threshold for humiliation, but probably because I do believe that poetry — just like any other form of free expression — reveals things about a society that don’t make it into the pages of the local newspapers or the CIA World

Million's Poet, a televised poetry competition broadcast from the UAE, is a pop sensation in the Middle East.

Factbook.  To many Americans, poetry is just that mushy stuff we were forced to memorize in middle school.  But in the Arab world, poetry is an extraordinarily influential and respected medium of expression and serves as a vehicle for social commentary — both positive and negative.  We have American Idol, and Arabs have Million’s Poet, a televised poetry contest where amateur wordsmiths have a shot at stardom.  It’s hard to take poetry seriously as a sociopolitical phenomenon when it’s being recited under purple strobe lights, but don’t be fooled — Words are serious business around here.  Major social transformations in the Middle East have always inspired the production of poetry.  Since I’m interested in the social changes of the past 40 years and those currently underway in Oman, I’m on the lookout for poems that reflect those changes.  Naturally, every poet brings a different viewpoint to the table, so I have found poems in favor of economic development and those vehemently against it.  I’ve found poems praising the construction of highways and poems condemning imported alcohol.

Contrary to popular belief, Barack Obama didn’t invent the concept of change — The Sultan did it first.  Change came to Oman so suddenly that people are still coming to terms with it.  A few days ago I sat down with the well-known Omani poet, Dr. Saida Khatir Bint Farsi, to discuss some of those changes and their impact on Omani society.  Dr. Saida grew up in the Omani port of Sur, but moved to Kuwait when the restrictive

Dr. Saida Khatir Bint Farsi, Omani poet and academic, speaks her mind on women's issues.

policies of the current Sultan’s father made it impossible for her to get an education or even support herself economically.  After Sultan Qaboos came to power in 1970, he urged the thousands of Omanis living in exile to return to the country and help rebuild the nation.  Saida answered the call, and returned home to help educate a generation of illiterate youth.  Later, she earned her PhD at Cairo University, where she wrote her doctoral dissertation on the psychological alienation of women in the Gulf countries.  Drawing on Marx and other Western philosophers, Saida argues that the sudden influx of oil wealth combined with rising religious conservatism in the 1990s left women with few opportunities beyond the household.  Women were looking for self-fulfillment, but they lacked an outlet — other than the ever-proliferating malls — for their creative potential.  Conspicuous consumption can only stave off boredom temporarily, and many women began to feel an acute sense of isolation, or as Saida defines it, “alienation.”  The only upside to this alienation was that it motivated women to articulate their frustration in writing.  Saida’s dissertation is based on an analysis of the poetry and fiction produced by these “alienated” women.

Like me, Saida uses literature as a window into society and the forces — economic, political and religious — that transform it, so I was anxious to speak with her about her experience as a writer and academic in Oman.  I conducted the interview in Arabic and transcribed it later.  Here’s my possibly mangled attempt at a translation of the transcript (Arabic-speakers, by all means speak up if you see errors!):

Mara:  How has the process of modernization in Oman affected the lives of women?

Dr. Saida: Omani women have benefited from many changes in the cultural climate as well as the educational system.  Before the era of the Sultan, there was very little in the way of public education.  There was only one school for girls, and it was located in Muscat.  Girls were only taught the most basic reading skills, for the purpose of memorizing the Holy Koran.  No one cared if girls finished their studies; they were much more concerned about the education of boys than of girls.

After the accession of Sultan Qaboos, the government started to emphasize the importance of expanding the educational system.  As the Sultan put it, “We will educate our children, even if we have to do it under the shade of trees.” And the first classes really were conducted under trees, until the schools were built. During this period, schools became gender-integrated, with girls and boys together in the same classroom. The problem at that time was a deficit of teachers. Before there was a university in Oman, women had to leave the country to pursue higher education.  But in the late 70s, [those who had been educated abroad] returned to Oman.  At that time I graduated from the University of Kuwait.  We returned and we began to work very hard because there were so few teachers.  All of us were doing at least ten jobs with one hand.  But by the grace of God, we made it through this period and our female students learned to read and write …

In 1996, we founded the Family of Female Omani Writers and I was at the head of this organization.  The organization was concerned with girls and women who were writing poetry, novels,  short stories or newspaper articles, etc.  One of our objectives was to see women become writers and to go to them in the rural areas where they lived.  We weren’t only interested in the women writing in Muscat.  We went to the different regions and we met girls with talent.  Although they were young, in time they matured and began to have an influence on Omani culture. Now, we have a great number of women writing short stories and a smaller number of poetesses.  We have novelists and playwrights and theater critics and many writers in the local newspapers.  Truly, the status of women in Oman’s cultural scene has developed dramatically between the 70s and the present day.  Women have recorded these changes in literature and in short stories and poems.

Mara:  Do women still face obstacles in Oman today?

Dr. Saida: First of all, Oman is different from the rest of the Gulf countries. Before the time of Sultan Qaboos, women were working side by side with men. Women worked in agriculture and they herded sheep and goats.  They worked in trade and industry, especially before the Nahda, when men were leaving the country in great numbers to work abroad.   At that time, men had to leave because Oman had no jobs, no economy, and no education.  When the men left, the women took their places and filled the jobs they left behind.  The woman had to be the mother and the father of the household.  This period continued for a long time, and from it women developed very strong characters.  A woman had to be strong because there was no men to stand beside her and help care for the children and the household.

Now, the government supports women.  But at the same time there have been some recent changes, and these changes did not come from within our own society — they came from outside.  These changes are bad, and not in the interest of Omani women.  Why is this so?  Because of a false understanding of religion.   The result of this misunderstanding is that men have a purely biological perspective on women.  Her job is biological, and she is seen as a wife and a mother only.  Her sole purpose is to raise children and sit in the house of her husband.  This male viewpoint rejects the participation of women in society.  Furthermore, there have been changes in the clothing and appearance of women.  The abaya appeared.  Until recently, no one wore the abaya.  Omani women used to wear the most brilliant colors.  They were like butterflies.  We were famous for wearing bright fabrics, which originated in India.  Because of our geographical proximity to India, you can see the influence of Indian culture on traditional Omani fashions.  Our grandfathers  went to India for trading  and they brought back clothing and brightly colored silks for the women of Oman.

But the abaya is not from Oman.  It was exported to Oman.  Now, you see even little girls wearing it.  When I returned from Kuwait in the 1970s, there wasn’t a single woman wearing the abaya.  This recent change has had a negative effect on women, because women are now less free.  Women participate less in the national development project, and they don’t contribute to society like they used to.  In the 1970s, all of us — the Omani women — worked as volunteers.  I had ten jobs in the schools and they were all volunteer jobs.  There were no paid jobs.  Everyone was volunteering to serve the new society …

Although there have been some negative changes recently, there has been one very positive development: government support for the empowerment of women.  The state wants women to play a more important role in development and in our governing institutions, so that her presence may be felt in the centers of power …

Now, women have been given everything they need to participate more fully in society, and to serve their country.  We have people monitoring women’s rights issues, but in reality, the problems aren’t coming from the government or from the state.  The problem is with the women themselves.  It isn’t a matter of restrictions; it’s a matter of laziness.  Women today are lazy.  They love to sleep and shop and buy cards and go out with their friends.  They don’t value work in and of itself; they only see it as a means of earning money.  They don’t feel any obligation to make a meaningful contribution to society.

Mara:  Are you optimistic about the future of women in Oman?

Dr. Saida:  Yes, I am very optimistic about the future because the government is beginning to recognize that women are being threatened by the changes brought to Oman by foreign influences.  The government is starting to give women more space in which to participate and express their concerns.  In the beginning, there were not women in the Majlis al Shura or Majlis al Dawla, nor were there any female ministers or deputies.  Now there are maybe a dozen women in the Majlis al Dawla (State Council).  Women need to seize these opportunities.  The doors are open now, and women are legally permitted to participated in elections and to campaign for office.  Nothing is stopping women from making progress except themselves.  It’s up  to them to participate.

مارا:  كيف أثرت عملية التحديث في سلطنة عمان  في حياة المرأة؟

د. سعيدة:  مرأة عمانية إستفادت بتغيرات كثيرة في سياسات الحكومة و في نظام التعليم. كان التعليم قليل جدا قبل عهد سلطان قابوس. لم يكن هناك سوى مدرسة واحدة للإناث, و وقعت في مسقط. لم يكن هناك تعليم للمرأة إلا تعليم القراء على مستوى بسيط الكتابة, فقط أن تحفظ القران كريم. و لم يكن أي شحص يهتم في أن تكمل البنات دراستهن. كانوا يهتموا بولد و بتعليم الولد الصبي الذكر أكثر من تعليم الأنثى. بعد نجح سلطان في 1970, أكدت الحكومة أهمية نشر التعليم في عمان و قال السلطان, “سنعلم أبنائنا, ولو تحت ظل الشجرة.” بالفاعل, بدأت تعليم تحت فروع الأشجار ألا أن بُنيت المدارس. في هذه الفترة, أصبحت المدارس مع مختلطة بنات و بنين مع بعد. المشكلة في ذالك الوقت كانت عجز المعلمين.  قبل بناء جامعة, عادي في كثير من النساء تعلمن في الخارج. عودنا في نهاية السبعينات. في ذالك الوقت تخرجت من جامعة الكوايت.بدأنا العمل مع بعد بجهود كبير لأن عدد المتعلمين قليل و كلنا عملنا أكثر من عشر مهن في يد واحد.  الحمد الله مدت هذه الفترة و أصبحت طالباتنا قادرة على القراءة و الكتابة.

…

ثم أساسنا اُسرة الكاتبات العمانيات سنة 1996.  كنت أترأس هذه أسرة وأهتمت هذه الأسرة بالبنات و السعيدات الواتي يكتبن شعرو قصص و مقالات في صحف, و كان من أهدافنا رؤية المرأة كاتبة و الذهابة عليها في مناطقها, ليس لنا إهتمام فقط بكاتبات في مسقط.  ذهبنا إلى مناطق و ألتقينا بالفتيات مواهبة سغريرة لكنها في ما بعد نضجت و أصبحت لديها وضع ممتاز في ثقافة و تأثير في ثقافة العمانية.

ألان, لدينا كاتبات القصة عدد ممتاز وشعارات عدد لا بأس به أقل.  لدينا روائيات و هناك من يهتمن بالمصرح و ناقد المصرح و كاتبات كثيرة في الصحف المحلية.  الحقيقة,الوضع ثقافي بالنسبة الأنثى تطور كثير من السبعينات إلى الأن. المتغيرات سجلتها المرأة في الأدب عن طريق القصة و سجلتها هذه المتغيرات في شعر.

مارا: ما زال هناك عوائق أمام تقدم النساء في عمان؟

د. سعيدة خاطر: أولا, عمان بذات مختلفة عن الدول الخليج كلها.  عمان من زمان قبل سلطان قابوس, المرأة تعمل جانب على جانب الرجل.  المرأة عاملة في المجال زراعة و رعي الماعز والخراف.  كانت تعمل بتجارة و في صناعة و خاصة لفترة ما قبل السلطان عندما خرج رجل للخارج لكي يعمل لأن عمان لم يكن فيها أعمال و لم يكن فيها إقتصاد و لم يكن فيها تعليم.  فلما خرج رجل المرة سدٌت مكان الرجل و قامت بأعمال كثيرة, كل الأعمال التي تركها الرجل.  و أصبحت هي أب الأسرة و أم الأسرة في نفس الوقت.  و هذه فترة طويلة إستمرت.  و من هنا, كان شخصية المرأة العمانية قوية جدا.  يجب أن تكون قوية لأنها بدون رجل يقف معها لراعية الأولاد و المنزل.

حاليا الدولة تدعم المرأة. لكن في الحقيقة, حدثت متغيرات في المجتمع و هذه المتغيرات هي لم تعطي من مجتمعنا لكن جاءت من الخارج.  هي لعلها متغيرات سيئة, ليس لصالح المرأة.  لماذا؟  لأن أصبح هناك  فهم خطئ لدين.  يُترجم هذا الفهم بأن نظرة الرجل للمرأة نظرة بيولوجية على أساس, وظيفاتها بيولوجية.  فأنها زوجة و أم فقط.  أن تربي أطفال و أن تجلس في البيت لزوجها.  فهذه النظرة ترفض مشاركة المرأة في مجتمع.  ثم, جاء التغير كذلك في زين.  جاءت العباية. لم تكن ملبس العباية قبل ذالك.  كانت الوان المرأة العمانية مفرحة.  كانت كالفراشة.  نحن مشهورون بالألوان المبهجة في عمان.  يمكن نتيجة للقرب من الهند أثارات الألوان المبهجة من الهنود في الوان العمانيين.  بسبب قرب جيغرافي إلى هند, أجدادنا يذهبون هناك لتجارة و حضرون بملابس و الوان جميلة و حرير لترتديه المرأة العمانية.

لكن العباية ليست من عمان.  هي وافدة على عمان.  حاليا تجدين حتى فتيايات صغيرات يلبسنها.  في السبعينات, عندما رجعت (من كوايت) لم تكن مرأة واحيدة تلبس العباية.  فهذه المتغيرات جديدة و إن كانت سلبية على المرأة, لأن المرأة أصبحت أقل حرية.  أصبحت أقل مشاركة في تنمية, أقل مشاركة في خدمة مجتمعها.  في السبعينات كلنا عملنا كمتطويات. كان عندي عشر أعمال في مدارس كانت كلها عمل تطوعية.  لم تكن أعمل بأجرالفلوس.  كانت كلها تطوعية لصالح المجتمع الجديد. حاليا, للأسف,في تغيرات. التغير ممتاز حاليا بأن هناك دعم من الدولة للمرأة لتمكين المرأة.  لتمكين المرأة ليصبح دورها فاعل أكثرفي تنمية و تُشارك في المؤسسات البرلمانية يعني المجلس.  أن تصبح في مراكز السلطة

المرأة لديها كل الإمكانات لكي تُشارك بفاعلية في خدمة مجتمعتها.  لدينا من يهتم بحقوق المرأة, و في الحقيقة ليس لدينا مشكلة من الحكومة أو من الدولة.  المشكلة من المرأة ذاتها.  لا أعتقد أن هناك مسألة القيود, لكن يوجد تقليد الكسل .   هي كسلانات تحب أن تنام و أن تتسوق إشتري سيارة و تذهب مع صديقاتها.  يعملن فقط من أجل المعيشة مثلا عمل حتى أحصل على أجر لأعتمد به في الحياة. ليس لديها وعي أو إدراك بأن خدمة المجتمع أمر واجب و يجب أن يتم.

مارا: هل أنت متفائل بشأن المستقبل؟

د. سعيدة:  نعم, انا متافاءلة جدا بالنسبة المستقبل.  لإن بدأت الحكومة تدرك بأن المرأة تمر بما إذا خطر نتيجة لمتعيرات الوافدة على عمان. فأتحق له مجال أكبر لمناقشة قضياها و لمشاركة أفضل.  مثلا, في بدياة لم يكن مرأة في مجلس الشورى أو مجلس الدولة أو وزيرة أو وكيلة. حاليا لدينا عدد من الوزيرات و الوكيلات, و في مجلس الدولة ممكن 12 أمراة.  على المرأة أن تستقل هذه الفرصة.  نحن فتحنا الأبواب و عيرنا في القوانين و التشريعات و أصبح من حقيقي حاليا أن تُشارك في الإنتخابات و في ترشوح.  لا شيء يوعق المرأة من أن تتقدم إلى الأمام.  لا شيء سواء ذاتها. عليها أن تُشارك