In the meticulous ethnographic account “The Arab Of The Desert,” H.R.P. Dickson unveils the tapestry of Bedouin life in the early 20th century, specifically focusing on their existence in and around Kuwait. The rich, detailed portrayal of a typical bedouin family’s daily life, as documented by Dickson during his extensive time in the Kuwait Neutral Zone, provides an indispensable historical record.
Key Takeaways
- The daily life of the Badawin family in early 20th century Kuwait was deeply intertwined with their environment.
- Women and girls played a crucial role in domestic tasks, such as water collection and meal preparation.
- Livestock care was central to the family’s survival, dictating much of their daily activities.
- The family head had significant responsibilities, including searching for grazing grounds.
- Prayer and religion were integral parts of their daily routine, reflecting deep cultural roots.
- The arrival of rain was a momentous and joyous event, bringing much-needed relief and resources.
The setting is Wafra, a location 90 miles from the sea in the south of Kuwait, a site emblematic of the challenging environment the Bedouins navigated daily. Dickson’s observations provide a window into a world where every action, from the rising of the sun to the evening’s descent, is steeped in necessity, and the pulse of communal life. By exploring these daily routines, we gain an understanding of the cultural and environmental adaptations of the Bedouins and the resilience and ingenuity that characterise their way of life.
Setting the Scene
In the early days of November, the landscape of Wafra in the Kuwait Neutral Zone serves as the backdrop for Dickson’s vivid portrayal of bedouin life. This region, situated a significant distance of 90 miles from the sea, presents a harsh yet mesmerising environment, shaped by both its geographical isolation and the climatic challenges it poses to its inhabitants. Dickson meticulously notes the strategic positioning of the family’s tent, set upon a slight rise in the terrain. This choice is a calculated decision to safeguard the dwelling from the potential onslaught of rain, a rare yet impactful event in this arid expanse.
The environment itself plays a crucial role in the daily existence of the bedouin family. The first rain, marking the end of an eight-month dry spell, is a pivotal moment, bringing with it a sense of renewal and hope. Grass, the lifeline for their livestock, begins to timidly sprout in the hollows, painting a picture of resilience in the face of adversity.
This natural occurrence is eagerly anticipated, as the livestock, both camels and sheep, have been worn thin by the severity of the summer months. Their weakened state, barely able to traverse distances, is a testament to the extreme conditions they have endured. In this setting, the survival of the family and their animals is inextricably linked to the whims of nature, with each raindrop and blade of grass holding the promise of sustenance and survival.
The Rhythm of Daily Life
As the first light of dawn pierces the horizon in Wafra, the bedouin family, like many others in the Kuwait Neutral Zone, begin their day, a routine captured by Dickson in his ethnographic account. The commencement of activities is signalled by the men-servant’s call to prayer at 4 a.m., a practice deeply embedded in their faith. This call to prayer, or ‘adhan, marks the start of the day and serves as a communal awakening, rousing the camp from its nocturnal slumber. Interestingly, while the men and women share in this religious observance, they do so separately, with women conducting their prayers in their own tent, illustrating the gender-specific roles and spaces within the social structure.
Following the spiritual commencement of the day, the women and girls, who are especially busy from dawn to nightfall, turn their attention to the vital task of tending to the livestock. Dickson notes the dire condition of the animals post-summer, with both camels and sheep displaying signs of the harsh season they have endured. The morning routine involves a meticulous process of caring for the lambs, ensuring each is suckled by its mother, and then re-tethered. This practice underscores the importance of livestock in bedouin society highlighting the detailed and nurturing approach the family adopts towards their animals, indicative of their dependency on them for survival.
As the sheep are weak from lack of fodder and the long summer, they will be sent a couple of miles at most. There the shepherd-boy amuses himself one way or another till the sun gets up and makes him feel inclined to rest. He thereupon plants his staff‘ in the ground and hangs his ’abba on top. This is enough to deceive the sheep into thinking the shepherd is standing near them and watching.
H.R.P Dickson The Arab of the Desert
In a parallel narrative, the family head, whose responsibilities extend beyond the confines of the camp, embarks on a crucial journey in search of better grazing grounds. His departure the previous evening, with the intention of returning at sunset, is a poignant reminder of the constant search for sustenance that dictates the rhythm of bedouin life. His exploration, a venture upto 10 miles away, exemplifies the challenges faced in finding adequate resources in the vast, arid landscape.
Midday and Afternoon Practices
As the sun climbs higher in the desert sky, the daily routines of the bedouin family in Wafra continue, meticulously chronicled by Dickson. Breakfast preparation and consumption become the focal points of the morning’s activities. The family’s meal, often consisting of a simple combination of tea and dates, reflects the resource-dependent nature of their diet. On occasions when supplies permit, bread may supplement this modest breakfast. This variability in their morning meal highlights the scarcity of resources and underscores the adaptability of the bedouin people to their challenging environment.
Firewood Collection
Post-breakfast, the roles of women and children in the family come to the fore. Dickson notes the integral task undertaken by the daughters of the house, along with their younger siblings or friends, in collecting brushwood for the day’s needs. This chore, essential for their daily survival, involves seeking out ‘arfaj, a type of brushwood known for its tough root, requiring tools like a small axe for its collection. The significance of this task extends beyond mere collection; it is a ritual that contributes to the strength and health of the young women, preparing them for future responsibilities.
Water Collection
Water collection is another crucial activity that occupies the family. In a region where water is a prized commodity, the methods and sources of water collection are of paramount importance. Dickson describes how spare shepherds are dispatched to fetch water from wells, sometimes located miles away, using camels for transportation. The daughters also play a role in water collection, especially when a thamila – a small, shallow water body – is available. The process of collecting this vital resource, often muddy and needing to settle before use, is a vivid illustration of the harsh realities and resourcefulness inherent in bedouin life.
Should a small thamila exist near them, as is often the case after rains, the daughters of the house will once again be sent off with goatskins (garab) to collect the water-(a thamila is a small supply of water lying under the surface of a dry, sandy watercourse which does not sink deep and disappear completely, because it lies on subsurface rock or clay). The girls scratch away the sand to a depth of two or three feet to reach the brown, muddy liquid. They ladle it into skins by means of a small cup (jiddd) of tamarisk wood, and keep it on one side for drinking purposes only. The water is at first opaque and yellowish, but the silt soon settles. To keep the water-skins cool during the day, a bed of ’arfaj bush is made just outside the women’s quarters, and all skins are laid on the bed.
H.R.P Dickson The Arab of the Desert
Weaving
The afternoon sees the women of the household engaged in weaving, a task that not only serves the immediate needs of the tent but also provides a potential source of income. The production of cloth, gdra, or masnad, is an intricate part of their daily routine, reflecting both the artistic and practical skills of the bedouin women. This activity, often leading to musadbalah (selling in town), is a crucial aspect of their self-sufficiency and economic contribution to the family.
Evening Rituals and Family Dynamics
As evening approaches in the Kuwait Neutral Zone, the daily activities of the bedouin family, as observed by Dickson, transition into a period of gathering and reflection. The return of the livestock marks a significant moment in the day’s rhythm. The camels, guided back by the herdsman, conclude their grazing journey. This return is a moment filled with interaction and care, as the herdsman engages with the camels through songs of encouragement, a reflection of the deep connection between the bedouin people and their animals.
Supper in the bedouin household is a simple yet vital part of their evening. The meal, typically consisting of boiled rice and possibly bread, is complemented by leben, a form of sour milk. This meal, consumed together, not only provides necessary sustenance but also serves as a moment for the family to convene. However, Dickson notes a distinct separation in the eating arrangements; the women do not eat with the master of the house, indicative of the structured social dynamics within the family.
The return of the family head is an event met with anticipation and respect. His arrival is akin to that of a guest, with coffee prepared and a warm welcome from the children and his wife. The care shown to his mare upon his return, whether it be the provision of a blanket or a feed of barley, depending on the family’s wealth, underscores the importance of animals in their daily life. The master’s sharing of news from his day’s journey, including the samples of grass he has found, is a moment of communal interest and discussion, reflecting the collective focus on the well-being and future of the family.
On arrival the camels are gently shepherded to the front of the tent where they are encouraged to lie down in a semicircle forming a sort of zareeba, with heads all facing the open side of the tent. This for protection, and to give each other warmth, for the tent keeps off the chill night breeze. However cold it is, the camels have no covering on their backs, and they appreciate any shelter they can get from the night wind.
H.R.P Dickson The Arab of the Desert
The Blessing of Rain and Night Activities
The night in the Kuwait Neutral Zone, as depicted by Dickson, brings a dramatic and much-anticipated change for the bedouin family. The arrival of rain, especially after a prolonged dry spell, is an event of profound significance. Dickson captures the anticipation and excitement that builds as a thundercloud approaches around 3 a.m., bringing with it the promise of relief and renewal. The stillness of the air, followed by the cold chill of the wind, signals the imminent downpour. The subsequent thunderclaps and lightning illuminate the landscape, transforming the night into a spectacle of nature’s power.
The reaction of the camp to the rain is one of collective joy. Men, women, and children alike rush to secure the tents and gather the precious rainwater in every available utensil, be it water-skins, basins, or cooking pots. This frenzied activity is not just about survival; it is a moment of communal celebration, as evidenced by the way the people immerse themselves in the water, revelling in its freshness after months of consuming brackish and salty alternatives.
Regardless of everything, men, women and children rush forth to collect the delicious rain-water into every kind of utensil they can lay hands on: water—skins, basins, tins and cooking pots of every description are made to serve. When these are filled women and children sit in the water and literally wallow in it for sheer joy.
H.R.P Dickson The Arab of the Desert
The aftermath of the storm is equally significant. The landscape, now a vast shallow lake, offers a stark contrast to the arid conditions that typically characterise the region. The transformation is so profound that the tents appear like little islands, safe from the encompassing waters. This sudden abundance of water also brings new opportunities, as children eagerly anticipate the appearance of faga’ (truffles), a delicacy made accessible by the rainfall.
Dickson’s description of this event highlights not only the physical but also the emotional and spiritual impact of rain on the bedouin family. It underscores their deep connection to the environment and their reliance on its capricious nature. The blessing of rain, in this context, is not merely a meteorological phenomenon; it is a pivotal moment that rejuvenates the land, the livestock, and the spirits of the people, reaffirming their resilience and adaptability in the face of nature’s unpredictability.
Understanding these daily practices is crucial not only for appreciating the historical context of the Bedouin Arabs but also for recognizing the cultural heritage they represent. Lt Col Dickson’s account serves as an invaluable record of a way of life that, while seemingly distant, offers timeless lessons in endurance, community spirit, and harmony with nature. The story of the bedouin family in Wafra is a testament to the enduring human spirit and its capacity to thrive in even the most challenging of circumstances.
FAQs
Q: What was the main focus of the Badawin family’s daily activities?
A: The main focus was on livestock care and domestic tasks like meal preparation and water collection.
Q: How did the Badawin family adapt to their environment?
A: They adapted through resilience and resourcefulness, particularly in water and food management.
Q: What role did religion play in the Badawin family’s life?
A: Religion was integral, with prayer calls marking the start of each day.
Q: How did the family respond to the arrival of rain?
A: The rain was met with joy and communal celebration, highlighting its importance for their survival.
Q: What responsibilities did the family head have?
A: The family head was responsible for finding adequate grazing grounds for the livestock.
Q: How significant were women and girls in the Badawin family structure?
A: They were crucial, handling key domestic tasks and contributing to the family’s daily needs.