"Modern Abaya"

The culture and traditions of the Middle East are wildly different than they are in the west. Due to the majority of the Middle East being Muslim, the differences of cultural behaviors and social norms are drastic. Women in the Middle East are held under certain expectations that they’re anticipated to follow. The cultural “norm” of how a Middle Eastern woman dresses and acts is considered to be very conservative. We’re expected to be “covering” ourselves from head to toe when we’re out in public or are around men; that however is partly due to religion. Nevertheless in the Gulf, that is considered part of their tradition, and not just for religious purposes. In the Gulf women are expected to wear the Abaya. The Abaya is a loose black robe that covers the women from their neck down to their toes. The original purpose of the Abaya is to cover up the woman, and be loose enough in order to hide the shape of her body, and not attract attention to her.

In the media, Muslim Arab women are often portrayed as very conservative, veiled, and regularly, if they’re from the Gulf, wearing Abaya’s. However, what are also portrayed in the media are ideas of urbanization and modernization. In the recent years, due to the globalization and modernization theories, traditions and cultures in the Middle East are being thrown out the window. For the purposes of being “modern” and transitioning into urbanization, cultures and traditions that we once followed for essential reasons are being forgotten or drastically changed. The Abaya that was once supposed to serve the purpose of covering a woman up and concealing the shape of her body is now turned into a fashion statement. That may be due to the fact that the women here feel alienated from themselves. Marx’s theory of alienation helps us understand that. It basically states that due to the social structure and social class stratification enforced on us by society, we eventually begin to feel detached from our work, from our life activities, from ourselves, and from the people around us. We can use this theory and apply it to the situation here. Because the women are forced to wear the Abaya and look like every other woman around them, they’re beginning to feel invisible. They can’t express their personalities through fashion; they can’t stand out. This makes them feel alienated from themselves and from society, and I believe that this may be one of the reasons for the invention of the “modern Abaya”.

A variety of designers have turned the Abaya into beautifully designed dresses. I cannot deny that the art and thought put into designing those items of clothing is spectacular, but they’re not Abaya’s. Many new designers have come up with “modern Abaya” collections, a few Arab’s and a few westerners. The students of VCU in Qatar have come up with a project called the “Abaya Project” where they all contribute their beautiful designs of modern Abaya’s.

Here are some examples to demonstrate my explanations of today's modern Abaya.

The following video highlights a Modern Abaya Exhibition held in Katara’s Art Center here in Doha, displaying their beautiful designs.



I do agree that these new designs are very inventive, and can allow a woman to highlight her beauty whilst still being conservative. It allows them to express themselves and present their personalities through fashion. But going back to our original values, cultures and traditions, this is defying the purpose of the Abaya and hence defying our cultures and traditions.

Souq Waqif - The Kebabization Experience

As a CDA for the dorms on campus I am required to program events each month that engage the residents with the local culture. Last weekend I took the residents on my floor to Souq Waqif for a program titled “Kebabization”. Initially, I intended this program title to be a pun on the various terms in academia that are created with the “ization” standard. However, visiting Souq Waqif was a different experience this time around because I actually had those terms (that I used to come up with “kebabization”) at the back of my head. This allowed me to look at this experience from a relatively new lens.

Souq Waqif, with its fascinating streets filled with budging tourists and locals was as lively as ever. The bus dropped us off in front of a falcon shop. The falcons in the shop were pretty expensive but the falcon shop and other similar “performances” of the local culture reminded me of Cole’s notion of performance in “Bedouiness”. I regard this as a performance, as this is similar to the attempts for the “revival of tradition” in Petra and part of the quest for “authentic” presentation of the local culture. These performances are visible all over Souq Waqif in forms of the many Arab restaurants whose hosts are dressed up in elegant traditional dresses, allowing the visitor to “buy hospitality” as suggested by Cole in the same article.

I have always noticed a particular group of elderly men with carts around Souq Waqif. This time around I found out that they are called the “Hamali”. In sociological terms I would regard this group as a subculture. This is because this group shares unique instruments (their carts), uniforms and space. This aspect helps them stand out in the crowd at Souq Waqif. I have not seen them anywhere else in Doha so far.

Walking around Souq Waqif and noticing global brands like Baskin & Robins present along with the Shujja Iranian Kebab place that we visited hints towards glocalization to an extent. Souq Waqif, as previously mentioned is an attempt to revive Qatari tradition. Cole also describes this as the change from “the Bedouin into wealthy entrepreneurs of international tourism”. This is a confluence of various sociological and modern communications phenomenon presenting a very interesting situation. The architecture of Souq Waqif has always fascinated me. It reminds me of the Prince of Persia games that I played during my childhood. This time, however, with the set of academic inventory with me I observed a certain bricolage in Souq Waqif’s architecture. This is a consequence of the fusion of the modern with the traditional. The traditional, however, in this case is the general Arab tradition because many critics regard the Qatari culture as still in the process of development. The modern, for one, in Souq Waqif’s architecture can be seen in the form of beautiful lighting across the traditional alleyways.

Souq Waqif at first may seem chaotic as any marketplace because there is a lot happening at a point in time. A closer look enabled me to apply the concept of homology, which helped me consider the myriad of micro organisations in the large marketplace. One such organisation is the act of trade. Almost every entity at Souq Waqif engages in some kind of trade; whether you are the buyer or the seller or just a simple visitor, you are definitely taking or giving something either in terms of material and non-material culture.

In conclusion, it can be said that a place like Souq Waqif helps us experience the modern and the traditional in one place. It is a highly recommended place for first time visitors and a definite recommendation for locals who want to relive what Arab culture is all about.

Bedouin Culture - The Modern Version

Bedouins have existed for over 1000 years, however over time the exact meaning of Bedouin changed. According to the dictionary they're described as wanderers or rovers, basically people who don't live in a specific place and instead move around depending on the resources available in the place. This may have been true before when they'd change an area once the food was running out or other factors that may make living there harder. However, with all the changes that have happened in the past 60 years or so that has changed. Most Bedouin tribes now live at a set place, in homes just like us. Therefore, some may say Bedouins are no more. However, that is far from true as being a Bedouin is more than what the dictionary makes it out to be Bedouins have their own culture with their own sets of norms, beliefs and traditions. That is what defines them and not whether they wander or migrate.

Bedouins are a prominent group in Qatar and most of the Arab world, including Palestine/Israel, Most of these Bedouins have the same norms, beliefs and traditions. For example, tribes are still very important in Bedouin culture, and the relationships between these tribes can be good or bad depending on the history. For example, if two tribes are not in good terms with one another it is taboo for a women from one tribe to marry a man from the other tribe. On the other hand, a more would be if two tribes have a good relationship and if a man from one tribe is looking to get engaged to a women from the other tribe, to reject that man is seen as an insult and tribal relationship will turn from good to bad instantly.

Whats most interesting is how Bedouins kept their culture intact while still accepting the change that comes from the outside. For example, Bedouins used to live in tents, however, in order to better their living conditions they now live in houses but keep the tent feel to it by keeping the design inside similar to that of a tent or in some cases include a chimney. Another interesting thing is how they've kept their foods the same as they have been in the past. The foods and remedies they would take from the desert, because it was the only thing available, is still what they mostly eat, outside of the weekend McDonalds or KFC. These foods include

camel milk, a kind of truffle called Fagah ( فقع), camel and sheep meat and arabic coffee and if possible all prepared on a fire like the one above. Bedouins have not strayed too far from the desert. On any free day, with no work, they are always at the desert in their tents.

Bedouins, have many traditions and sports that they take part in. Football (soccer) is one however the traditional ones are hunting, with falcons and dogs, and searching for Fagah.

Hunting is a very popular sport and people take pride in having a well trained falcon or dog. Having one's own falcon or dog is a rite of passage for young guys almost as important as getting their first Nintendo. While hunting, in the past people would follow them on camels or on foot, now however each person is equipped with a Land Cruiser to follow the dogs and falcons.

Meanwhile, searching for Fagah, while done by the whole family, is seen as a form of competition for kids. Who can find the biggest one. these two sports like many Bedouin traditions have diffused into Qatari culture as even I remember competing with my cousins on who could find the biggest Fagah or going hunting with my Father.

Interestingly, the biggest change is the use of the camel. The camel, called the ship of the desert in arabic, is what helped people live in the desert before. It provided transportation and food. However, transportation has now shifted from the old ship of the desert to the new ship of the desert, the Land Cruiser. Land Cruisers are a must have in the Bedouin Culture as it provides easy, safe transport through the desert and is much faster than a camel.

In conclusion, Bedouin Culture is a very dominant culture in the Arab world, even diffusing into the country's culture, while the world has changed and Bedouin life has evolved with it, the core beliefs, norms and traditions have stayed the same.