The life of the Bedouin, or Badawin as referred to by H.R.P. Dickson, unfolds as a tale of resilience, tradition, and adaptation. Dickson’s ethnographic masterpiece, “The Arab of The Desert,” provides a vivid portrayal of these nomadic people’s lives, particularly around Kuwait in the early part of the 20th century.
Key Takeaways
- Bedouin diet mainly consists of camel’s milk and dates, with meat being a rare luxury.
- Community support and hospitality play a crucial role in ensuring survival.
- Livestock ownership is central to a Badawin’s dreams and economic stability.
- Honour and respect are pivotal in Badawin social interactions and relationships.
- Women, or Badawiya, play a significant role in upholding traditions and family honour.
- Badawin society is characterised by a deep sense of religiosity and a structured moral code.
Herein we delve into the various aspects of Bedouin life, drawing on Dickson’s detailed account to understand their hardships, culture, social structure, and the intrinsic values that sustain them. As we navigate through the text, we will explore the significance of their diet, attire, social norms, and the pivotal role of women in their society, all underpinned by a strong sense of honour and community spirit that is characteristic of the Bedouin.
The Hard Life of the Bedouin
Dickson portrays the life of the average Bedouin as one fraught with continuous hardship and survival challenges. In the heart of the desert, where the arid expanse offers little mercy, the Bedouin are depicted as perpetually battling hunger and inadequate protection against the elements. The scarcity of resources translates into a life that is always on the brink, with financial instability being a constant struggle due to the lack of conventional means to earn a living. Their resilience is tested daily, facing the reality of being “always hungry and ill-clad,” as Dickson notes.
The Bedouin’s diet is notably frugal, primarily consisting of camel’s milk and a handful of dates, reflecting the limited availability of food in the desert. Meat is a rare luxury, often only accessible during occasions or as a result of hospitality from those more fortunate. This diet, while meagre, is a testament to their ability to endure and make the most of what the harsh environment offers.
Clothing is another aspect where the hardship is evident. The traditional attire, consisting of a thin cotton dishdasha and a threadbare abaya, provides minimal protection against the severe desert climate. The winters bring their own set of challenges, with temperatures often plummeting below freezing point, making the lack of warm clothing a serious threat to their well-being. Despite these conditions, the Bedouin’s attire remains a part of their identity, symbolising their endurance and connection to the land.
Amidst these relentless challenges, the community’s support system stands out as a beacon of hope. Dickson illuminates the role of familial and tribal bonds in ensuring that no individual faces the threat of starvation or extreme want. The practice of extending hospitality to all, a deeply ingrained social norm among the Bedouin, acts as a safety net, ensuring that even those with nothing to their name can find respite and sustenance in the black tents scattered across the desert. This collective resilience, deeply embedded in their culture, allows the Bedouin to survive and maintain their dignity against the backdrop of an unforgiving landscape.
Aspirations and Livelihood of the Bedouin
In the midst of their challenging existence, the Bedouin harbour dreams and ambitions that reflect their values and the importance of self-sufficiency in their society. Dickson sheds light on these aspirations, painting a picture of what constitutes a successful and respected life among these desert dwellers. Central to a Bedouin’s ambition is the ownership of livestock. A dozen camels, a wife, a mare, a flock of sheep, and a saluqi (a hunting dog) represent wealth, status, and prosperity. These are not merely possessions; they are symbols of stability and means of survival in the harsh desert environment.
Any male lambs that are born, he kills for food, the females he keeps for breeding. Similarly, young male camels are sold for food and only a selected few retained to carry the household tents and baggage. Mares are never sold, and the male foals, if not killed at birth, are a source of income when sold in the towns bordering on Arabia.
H.R.P Dickson The Arab of the Desert
The Bedouin’s economic activities are largely centred around their livestock. Camels and sheep are the cornerstones of their wealth, with a focus on breeding and careful management to ensure the herd’s growth and sustainability. The livestock not only provides essential nutrition through milk and occasionally meat but also represents a form of wealth that can be liquidated or expanded as needed. The doubling rate of these animals over three years is a critical aspect of their economic strategy, ensuring that even in tough times, there is hope for recovery and growth.
Dickson also discusses the deep-seated values of social relations and honour in Bedouin society. The concept of sharaf, or honour, is paramount, influencing every aspect of their social interactions and decisions. To possess sharaf is to be respected and esteemed in the community. It dictates how they treat others, how they engage in trade, and how they resolve conflicts. The preservation of honour is more than a personal endeavour; it is a communal expectation that reinforces social cohesion and mutual respect.
He is full of humour too, and will understand a joke and a good story, but you must not make fun of him before his fellow Arabs. Next to his sharaf, the Badawin, and for that matter every true Arab, values his family honour or ’ard. This word implies the good name of his womenfolk and more especially of his wife and sister. If his ’ard is besmirched nothing short of killing the errant woman will restore it.
H.R.P Dickson The Arab of the Desert
Faults & Virtues of the Bedouin
While Dickson’s portrayal of the Bedouin is one of resilience and honour, he does not shy away from discussing their faults, framing them within the broader context of their challenging environment and cultural practices.
Dickson notes that by Western standards, certain practices of the Bedouin might be considered faults. Hygiene, for instance, is a significant concern; the Bedouin and their attire are often covered with the dirt of the desert, a testament to their hard life and constant exposure to the elements. Their clothes are seldom washed and are worn until they practically disintegrate. Despite these conditions, they maintain a level of personal cleanliness for specific body parts, employing traditional methods like bathing hair in she-camel’s urine to rid themselves of lice. This practice, while seemingly crude, is an adaptation to the scarce water resources and harsh living conditions, reflecting a pragmatic approach to personal hygiene.
Envy (hasad) and greed (Tama’) are other traits Dickson attributes to the Bedouin. They are described as envious of those more fortunate and often engage in disparaging the efforts and reputations of others. This intense envy is matched by their cupidity, a driving force that motivates much of their interactions and decisions. Yet, these traits are also viewed in the context of their harsh environment and the constant struggle for resources, reflecting broader survival mechanisms rather than mere moral failings.
Yet with all these faults I have found the Badawin and his wife to be the most lovable and delightful of all people, just primitive Adams and Eves, like their ancestors.
H.R.P Dickson The Arab of the Desert
In contrast to these faults, Dickson highlights the deep religiosity and moral code that govern the Bedouin’s life. Their faith is a constant companion, shaping their worldview and providing solace amidst the unforgiving desert. The Bedouin’s religious practices, including the ceremonial prayers five times a day, reinforce their sense of community and individual purpose. This spirituality is woven into the fabric of their social interactions and community obligations.
The moral code of the Bedouin is structured around duties towards God, neighbour, and self. This hierarchy of responsibilities guides their actions and decisions, from offering hospitality to engaging in raids. Raiding, in particular, is seen not as a sin but as a legitimate activity, a means of asserting one’s rights and securing resources in a land where survival is never guaranteed.
The grim scenery which surrounds him, the wide sandy deserts, the blood-colour of blazing sunsets, the deep yellow-black of the dust storms, a very incarnation of monstrous evil, and last but not least the devilish flicker of the witch’s oven, as it trembles above the ground, with its cruel sister the ever-deceiving mirage, all tend to convince him that the One and Indivisible God is near him always and if only he be a true Musulman will help him when peril is about.
H.R.P Dickson The Arab of the Desert
Hierarchy Of Bedouin Responsibilities According to Lt Col Dickson
- A man’s first duty is towards God
- the protection of his tent neighbour
- Attention to the laws of Hospitality
- His duty towards a traveller under his conduct
- Attention to the laws of Personal Protection
- To himself: raid when he can and keep what he has captured
The Bedouin Woman (Badawiya)
In his vivid account, Dickson pays special attention to the Bedouin women, or Badawiya, portraying them as central figures in the tapestry of Bedouin life. Their roles, emotions, and social dynamics offer a deeper understanding of the culture and values of the Bedouin.
The Badawiya is often depicted as embodying a natural charm and childlike innocence, yet she is also subject to the emotional tempests that characterise human nature. She is prone to sudden outbursts of rage and can be deeply jealous, yet she is capable of profound gentleness and sacrifice. Her love for her children is fierce and uncompromising, and she will defend her family’s honour with equal ferocity. This complex emotional landscape paints a picture of a woman who is deeply embedded in the fabric of her family and society, embodying the strengths and vulnerabilities that come with her position.
She adores her children, though she has no idea of teaching them discipline or self-control; she will fly at her husband, if he attempts to punish their child, and will go off the deep end if her husband does not sleep close by her side (ma yargud wiyaha) every night.
H.R.P Dickson The Arab of the Desert
The social life of a Badawiya is heavily influenced by marital status. Unmarried girls are kept away from male society outside their immediate family circle, reflecting the society’s emphasis on protecting family honour and purity. In contrast, married women enjoy relatively more freedom and can engage in friendly terms with other males of their tribe or clan. This freedom, however, is balanced with a strong sense of propriety and an acute awareness of the social implications of their actions.
Despite these freedoms, Badawiya are not immune to the harsher aspects of their society. They are deeply sensitive to gossip and reputation, with the honour of the family often resting on their shoulders. Matters of love and affection can become complex and fraught with danger, especially when societal norms and personal desires collide. In some cases, a woman’s only recourse in an unhappy marriage is to seek divorce, a testament to the complex interplay of love, duty, and honour that defines her life.
They have strong ideas of propriety, and are sensitive to a degree about their reputation. The most dreadful thing in the world that can happen to them is to be talked about. Yet gossips they are, and expert in tearing others reputations. Many a desert tragedy has resulted from too glib a tongue.
H.R.P Dickson The Arab of the Desert
Dickson also notes the role of Badawiya in educating the young, particularly through the frank and open discussion of natural and sexual matters. This approach to education reflects a broader understanding of the world and a pragmatic approach to the facts of life. It’s an aspect of their role as caregivers and educators, ensuring that the next generation is prepared for the realities of their environment.
In exploring the life of the Badawiya, Dickson provides a nuanced view of the Bedouin woman as a figure of strength, emotion, and complexity. She is at once the keeper of tradition and a symbol of the enduring spirit of her people. Through her, we gain insight into the broader social and cultural dynamics of the Bedouin, a society where women play a pivotal role in sustaining the community’s values and future.
They go in for love affairs, of course, and married women are not above falling desperately in love with other men than their husbands. A woman’s only hope in such a case (unless her man happens to be her first cousin) is to tell her husband the whole truth, and beg him to divorce her. This happens fairly often among the rank and file, though not among the senior ladies of the tribe or the shaikh’s wives.
H.R.P Dickson The Arab of the Desert
The ethnographic account provided by H.R.P. Dickson in “The Arab of The Desert” offers a comprehensive and intimate portrayal of the Bedouin’s life, culture, and society. Through the detailed examination of their hardships, aspirations, social dynamics, and the pivotal role of women, we are offered a glimpse into the soul of a people who have mastered the art of survival in one of the harshest environments on earth.
FAQs
Q: What are the main challenges faced by the Badawin?
A: The Badawin face hunger, inadequate clothing, and financial instability.
Q: What constitutes the Badawin’s typical diet?
A: Their diet primarily includes camel’s milk and dates, with occasional meat.
Q: How does traditional Badawin attire reflect their lifestyle?
A: Their minimal clothing symbolises adaptation to the desert’s harsh conditions.
Q: What role does community play in Badawin society?
A: Community support and hospitality are essential for survival and social cohesion.
Q: What are the aspirations of a typical Badawin individual?
A: They aspire to own livestock, which signifies wealth and stability.
Q: How important is honour in Badawin society?
A: Honour is crucial, deeply influencing their social conduct and relationships.
Q: What is the role of Badawin women in their society?
A: Badawin women, or Badawiya, are central in maintaining traditions and family honour.
Q: What is the significance of religion in the life of the Badawin?
A: Religion profoundly influences their daily life, decisions, and moral code.
Q: How do the Badawin manage hygiene in the desert?
A: They adapt their hygiene practices to the limited water availability.
Q: What key qualities define the Badawin?
A: The Badawin are defined by their resilience, community spirit, and adaptability.