Another desert scene from the collection of French enthnographer Robert Montagne shows the tents of town merchants that use to stay among camel herding Bedouins on a seasonal basis. They would sell them the necessities that the desert environment could not produce: sugar, tea, coffee, dates, rice, spices, metal utensils, etc. Bedouins, their leaders in particular, where often heavily indebted to these merchants who also acted as creditors.
A nice desert scene from the collection of Robert Montagne at the Musee du Quai Branly in Paris, showing sheep herders in the Syrian desert, around 1930
From the collection of Jesuit priest, pilot and archaeologist Antoine Poidebard at the French Musee du Quai Branly comes this photo of a group of sheep herders from the Shammar tribe. The back of the photo has the following writing in French: “Berger bédouin de la tribu Chammar / Haute Djéziré / Cliché Poidebard”- manuscrit à l’encre bleue : “Berger bédouin de la tribu Chammar (désert de Syrie)”- étiquette collée : “Environ 300.000 nomades vivent sur les immenses territoires du désert de Syrie et sont rattachés au gouvernement de Damas. Nomades et pasteurs, ils pratiquent l’élevage du mouton et du chameau.“
From the collection of French anthropologist Robert Montagne at the French Musee du Quai Branly comes this photograph of a vivid desert scene showing a desert well and a camel (in the back) pulling waterskins out of the well.
A gorgeous photo from yet another collection at the Musee du Quai Branly, this time that of famed French anthropologist Robert Montagne, who studied Bedouin society and culture. The title in French is: “Desert de Syrie — Reunion dans la tente d’un grand chef bedouin de la tribu des Rwalla”. The young man to the right looks like Fawaz al-Sha’laan, the young leader of the Ruwalah at the time, who often appears in photographs by Carl Raswan dating from the same period.
Also from the Varliette body of photographs at the Musee du Quai Branly in Paris comes this beautiful photo of a camel-herding tribe marching. The palanquin of the daughter of the chief of the tribe is in the middle of the picture. The photo is also associated with Albert de Boucheman’s masterpiece “Materiel de la Vie Bedouine”.
From the Varliette collection at the French Musee du Quai Branly comes this stunning photo of a “Tribe Marching” (Tribu en ordre de marche). It was taken between 1920 and 1934. The photo seems to have been published in Albert de Boucheman’s foundational study “Matériel de la vie bédouine”, of which I own a rare copy. I now have a lead into who Varliette is, given this apparent association with A. de Boucheman, whose focus in that book was the Sba’ah Bedouin tribe.
From the Varliette collection of photographs at the Musee du Quai Branly in Paris comes this photo taken between 1920 and 1934 of a Bedouin sheep herders’ encampment near Palmyra in Syria, titled “Campement de Bedouins Moutonniers”. Sheep herding tribes present in this area and at that time include the ‘Umur, the Fawa’irah, the Lhayb, and other smaller tribes. They were called in Arabic shawayah, or “people of the sheep” (shaat in Arabic), in contrast to the jammaalah tribes (those of the “people of the camel” – jamal in Arabic); and the baqqarah tribes (those of the “people of the cow” – baqar in Arabic).
Title: From the same Jacques Edinger collection as the earlier photos on this blog, housed at the Musee du Quai Branly in Paris comes this photo titled “Chameau entravé de la tribu des Rwalla.”
From the same collection at the Musee du Quai Branly as the pictures in the earlier posts.
I found this family tree of the Shammar Bedouin clans from the section of the tribe known as Zawba’ (Zoba). It can be found online on an Arabic genealogy website. Most Shammar genealogies were put together by Western travelers, often basing themselves on more or less reliable Bedouin informants. This one was compiled by a Syrian ‘traveler’ in the years between 1963 and 1971 across three countries Iraq, Syria and Kuwait ( to where many Shammar Bedouins from Syria emigrated in the 1960s). It is special in that it references its sources, the tribal elders who were used as sources when compiling the information. The document says it will be published [was it already?] in an upcoming book about the Shammar Bedouins in three volumes. I have been trying to compile such a list for many years, and was facing three challenges — other than the logistical challenge of locating and reaching the sources, which were getting increasingly scarce as time was passing by: 1) first, the difficulty of reconciling tribal genealogies, as they was always a point were the elders’ versions differed, like in all oral histories; one would claim his clan is related to another clan; the elder from…
When Arabia’s Bedouins tribes engaged in warfare with one another, mares were typically chosen over stallions as war mounts. A number of these war mares found their way to the hands of Western buyers like Homer Davenport and the Blunts, and became part of the foundation stock of Arabian horse breeding in the West. Below is a non-exhaustive list of such mares, which had actually taken part in these battles and raids: — Rodania, taken in war by Tays ibn Sharban of the Sba’ah Bedouins from Sattam ibn Sha’lan of the Ruwalah Bedouins; the Blunts bought her from Tays. — *Wadduda, the war mount of Hakim ibn Mhayd of the Fad’aan Bedouins; Hakim gave her to Ahmad al-Hafiz, who gave her to Davenport. She had two battle scars on her body. — *Abeyah, the war mare of Mit’ab al-Habd of the Shammar Bedouins, taken in war by the ‘Anazah, and later obtained by Davenport. — *Hadba, the war mare of ‘Ajil ibn Zaydan al-Jarba of the Shammar, went to two other people after his death, before she was obtained by Davenport. There should be more, but, as far as I can recall, there is no direct evidence of their participation…
Check this feature out on the Bedouin Heritage Project website.
Mustafa al-Jabri is a longtime Syrian breeder of desert Arabian horses from Aleppo, Syria, and a beloved family friend. Mustafa’s stud near Aleppo, which has up to 100 mares and two dozen stallions, is one of the most highly regarded studs in Syria. Over the past decades, Mustafa spent extensive amounts of time with Bedouins and those familiar with them, and collected a large compendium of stories, some in verse, some in prose about Arabian horse strains, Bedouin feats and deeds, and the relationship of Bedouins with their horses. Mustafa’s family is now working on putting these stories in writing in Arabic, for education and awareness raising purposes. Below is one of these story from Mustafa, which I translated from the original Arabic, and which Mustafa and his family graciously agreed to share: One day Dham al-Hadi al-Jarba the Shaykh of the Shammar tribe went hunting with one of the men from his tribe, a Bedouin known as Wati al-Ghishm (as an aside: Wati means lowly and vile, and it was a Bedouin habit to give their children rough or negatively connotated first names to draw the evil eye away from them ; they would keep positively connotated first names to…
Here’s an interesting and well-referenced analysis on the social transformations of Bedouin society in Jordan spanning 150 years from the middle of the XIXth society until today, from Rami Zurayk’a blog Land and People. Rami teaches at the Faculty of Agriculture of the American University of Beirut (my alma mater).
Bien que je suive très attentivement et très régulièrement les articles de ce blog merveilleux , je me rends compte avoir laissé passer de nombreuses occasions d’apporter commentaires et précisions. Je m’empresse donc de réparer cette négligence en ce début d’année 2010. Tout d’abord , je m’étonne de la perplexité qu’a suscité la petite maxime : ” Le cheval de pur-sang Arabe (asil) est le cheval de l’homme, le cheval de course est le cheval du diable “. Robert Mauvy citait très souvent cette phrase; il la tenait , comme je l’ai dit, des Rouallah . Jamais je ne me permettrais de parler au nom de ceux-ci- seul Pure Man me paraît habilité à le faire ici- mais dans l’esprit de Robert l’enseignement en était très clair: L’emploi des chevaux asils et, pire encore, leur selection par les courses plates à l’européenne est un non sens tel qu’il confine à la monstruosité… C’est dévoyer la race voire avilir le cheval . Je suis en mesure d’apporter commentaires et exemples , d’ailleurs connus de tous, par la suite. Si ces épreuves sous poids ultra-léger, sur de très courtes distances et sur le velours du “turf”sont celles du pur-sang anglais , il n’en est…
Even since I found Caroyln’s McIntyre’s blog “Girl Solo in Arabia”, I have been reading it avidly to the point of neglecting everything else. Just take a deep breath, click and start reading. You’ll emerge from it three hours later, with red eyes, but the journey it takes you on is worth every minute of your time.
I just bought this book, “From Camel to Truck: the Bedouin in the Modern World“, by Dawn Chatty, one of the foremost authorities on nomadic societies and migrations. I will tell you what I think when I read it.
Wilfred Thesiger (1910-2003) is known as the last of the great Western explorers and travelers. He was the first European to have crossed the heart of the lifeless Empty Quarter (al-Rub’ al-Khali), the great South-East Arabian sand desert. Before him, Bertram Thomas and Harry St-John Bridger Philby traveled around the edges of that desert, which Thesiger crossed twice, on foot and camel back. Thesiger, who is otherwise known for two books, “Arabian Sands”, and the “Marsh Arabs”, both classics of travel literature, was also a talented photographer, who donated his extensive collection of negatives to Oxford University’s Pitt Rivers Museum. A hundred of Thesiger’s less know photos for Arabia, Asia and Africa, is available for viewing on the museum’s website, including the one just below. Note the 1948 picture of a youthful, bare-footed Shaykh Zayed B. Sultan al-Nahyan, then Shaykh of Abu Dhabi, and later (as of 1971) ruler of the United Arab Emirates. Also note the nice picture of the Yemeni port of Mukalla (below), which I visited in the summer of 2008. Also, read Thesiger’s 2003 obituary in the Guardian, here.
The video below was shot in Qatar, and the rider is a Bedouin from Bani Hajar, a large branch of the tribe of Qahtan. This way of riding is called “Bdaawi riding”. I believe – but I am not sure – that the mare he is riding is from the from the horses exported to Qatar from the Hasa (al-Ihsaa) eastern province of Saudi Arabia. Most of the horses, the camel and the sheep owned by ordinary Qataris come from the eastern part of Saudi Arabia. Here in Saudi Arabia, we have several hundred horses like this mare that were not registered in the WAHO accepted studbook, despite being asil. These horses are currently overlooked. Notice how the mare runs with her hindquarters wide part. The Arabic term for a mare with hindquarters wide apart is “fajhah“. One can also tell this is a racy mare, because of the way she throws her forelegs forward, and the way she pushes her head and her neck forward too. This type of song is called “Samiri”. The words are, in transliterated Arabic: “atliqu al-khayl dama al-khayl mukhtalah, fikku quyudaha banat al-kuhaylah, nahmidu allahu ‘alyana ‘ammat akhbaruhu” which means, roughly translated: “let the horses run,…
The archives of Gertrude Bell, sometimes referred to as the “Uncrowned Queen of Iraq” ( how I hate that title!), are at Newcastle University in the UK. If you do not know who Gertrude Bell is, or simply wish to know more about her, then click here. The archives include this first photo of a Shammar camel rider, with horses in the background, near the ancient Arab ruins of al-Hadr (ancient Hatra), in Iraq; and this second photo of Fahd Ibn Haddal, leader of the ‘Amarat Bedouins, and Gertrude’s “friend”.
The mountain region of ‘Asir, in south western Saudi Arabia is one of the areas of the Middle East that fascinates me the most. Historically it was part of Yemen until 1934, I think. I have recently bought Thierry Mauger’s beautiful book, “Undiscovered Asir”, and recently Pure Man sent me this video of the moutain ‘Asir tribe of Al-Rayyith. The ‘Asir tribes were not horse breeding tribes.
A famous verse from a long poem by Beduin prince and poet Imru’ al-Qays al-Kindi (501-544 AD), where he describes his Arabian horse: Lahu aytala zabyin wa-saaqa na’amatin wa-irkha’u sarhanin wa-taqribu tatfuli In English (translation mine): “He has the flanks of an antelope, the legs of an ostrich, the trot of a wolf and the gallop of a young fox.” “He” refers to the poet’s horse, of course. Below is a picture of an Arabian wolf (Canis Lupus Arabs) from the Saudi Arabian desert reserve of Uruq Bani Ma’arid.
Below are three beautiful verses from famed pre-Islamic Arab poet al-Nabigha al-Dhubyani (535 AD -604 AD) about the desert Arabian horses of the Bedouin tribe of Asad. Al-Nabigha praises the tribe in this poem, and part of this exercise consists in praising its horses: fihim banatu al-‘asjadiyyi wa-lahiqin, wuruqan marakiluha min al-midmari yatahallabu al-ya’didu min ashdaqiha, sufuran manakhiruha min al-jarjari tushla tawabi’uha ila ullafiha, khababa al-siba’i al-wullahi al-abkari which in English, approximately translates into the following: [translation mine]: “Among them are the daughters of al-‘Asjadi and Lahiq, their flanks are grey from training Daisy juice drips from their cheeks, their nostrils are yellow from chewing on groundsels They call their young, who trot back to their mothers like worried adult leopards” It’s notoriously difficult to render the beauty of Arabic poetry in other languages, but these lines are particularly challenging to translate because they describe events and things tied to the particular context of pre-Islamic central Arabia. Some further explanation is due: “Them ” in the first verse refers to the Asad tribe. Al-‘Asjadi and Lahiq are famous pre-Islamic desert Arabian stallions from some 1500 years ago. This verse is proof of their actual existence. More about them later. The reason al-Nabigha…
Question : Quand a eu lieu la dernière razzia en Syrie ? Réponse : La dernière razzia a eu lieu en 1943, des Shammar sur les Sba’ah. Ils sont partis d’ici (Hassakè ou al-Hassakah) avec 100 cavaliers le matin. Ils sont tombés sur le campement Sba’ah distant de 40 miles, à midi. Tous les cavaliers étaient de retour dans l’après-midi. Question : Vous voulez dire dans la nuit ? Réponse : Non, non dans l’après-midi. Je me suis permis d’insister : mais vers les 8 ou 9 heures du soir ? Réponse empreinte d’un certain agacement : Non dans l’après-midi vers les cinq heures ! Voilà ce qu’aux yeux des Bédouins leurs chevaux pur sang sont à même de faire naturellement. Il est à noter qu’à l’heure actuelle cette moyenne horaire correspond à ce que l’on fait avec les 4×4 en dehors des pistes.
In 1997, Jens Sannek and Bernd Loewenherz published what is perhaps the most interesting book to be written in recent times by Western travelers looking for Arabian horses in their original homeland. Traveling with a party of about 14 people which included French preservation breeders Jean-Claude Rajot, Louis Bauduin and Benoit Mauvy, as well as several young children, and joined by Syrian guides and friends, Jens and Bernd visited the Syrian cities of Damascus, Aleppo, Hama, as well the Syrian desert, from Palmyra to Der el Zor (map here), for about two weeks. They described and photographed many of the older Syrian desertbred horses I grew up around (such as Mahrous, Mashuj, both now deceased and Mokhtar, still alive and now in France with Chantal Chekroun). They even met with some of Syria’s last truly nomadic Bedouin clans, the ‘Affat al-Dbayss – a clan from the Fad’aan tribe that owns a good marbat of Ma’naghi Sbayli in the general vicity of Der el Zor. Their book, written in German with an English summary at the end, is full of insights and anecdotes, as well as factual information, and gives one an excellent overview of the state of Syrian Arabian horse breeding in the late 1990s. Unlike other contemporary accounts I have come across, the authors’ description of the…
I just finished reading the first volume of “Cities of Salt”, the five-volume masterpiece of the prominent Arab novelist Abdelrahman Munif. I really recommend that you read it, if world literature is your cup of tea.. An English translation exists, by Peter Theroux, and so does a German one. There might be a French one too, published by Sindbad/Actes Sud edition, but I couldn’t find it online. Set sometimes in the 1920s or 1930s, the first volume of “Cities of Salt” tells the dramatic story of the transformation of a small village in an unnamed Arabian kindgom, following the discovery of oil by Americans. It describes the abrupt transition from tradition to modernity and its impact on the land and its inhabitants, from an Arab perscpective. Behind this thin veil of fiction, readers will no doubt recognize the Kingdom of Saudi Arabia, where the book was actually banned. Munif, who died in 2004, was well placed to write about this topic. He was born in Jordan, from an Iraqi mother, and Saudi father, the scion of a distinguished family of Agheyls, these merchant families whose caravans criss-crossed the Arabian peninsula, from Gaza and Damascus to Kuwait and from Hail to Bagdad.
The Bedouin tribe of Al Murrah has been immortalized by Wilfred Thesiger‘s gripping classic “Arabian Sands” (1959). If you want to have a less romanticized account of the life of this South Arabian Bedouin tribe, then you ought to read this book, by Donald Powell Cole of the American University in Cairo. Yet Cole’s book was written in the early 1970s, and the nomadism it describes is now gone. By the way, Al Murrah was the tribe of Ibn Jallab, founder of the marbat of Kuhaylan Jallabi, now extinct in Asil form (sorry, but can’t help but rubbing it in, in light of mtDNA evidence).. [correction: the Jallabi line still exits in Asil form in Bahrain, of course]
[This is the third in a series of four posts on the Ma’anaghi Hadraji marbat of Ibn ‘Ufaytan. Click here and here to access the first and second posts.] We reached the village of Ibn ‘Ufaytan [update July 17 2008: the village is Buthat al-Taqch] in the early afternoon, after having taken a dirt road that cut through the steppe. Faddan al-‘Ufaytan and his son, whose name I unfortuantely don’t recall, were waiting for us at the entrance of their house. Faddan, a Shammar Bedouin in his fifities, was the nephew and heir of Dahir al-‘Ufaytan, who owned the most famous and best authenticated marbat of Ma’naghi Hadraji in recent memory. Any Ma’naghi stallion coming from Dahir al-‘Ufaytan could be used as a stallion in the darkest of nights, as Bedouins would put it. Ibn ‘Ufaytan would only mate his mares to his own stallions, or to the stallions of his close relative and neighbour, Ibn Jlaidan, the owner of a famous Shammari marbat of Kuhaylan al-‘Ajuz, and the subject of earlier post. Back in the nineteen fourties and fifties, the horses of Ibn ‘Ufaytan made a name for themselves at Beirut racetrack as good racehorses of Asil stock, and it was said they were favorites of famous racehorse…
The following piece appeared in Al Khamsa Arabians III (2008) as a box, and is reproduced here to answer this important question. “Certificates of origin (singular hujjah, plural hujjaj) of horses written in the Arab world follow a clear and uniform pattern that seldom varies. The first part of these certificates is always a religious invocation that includes passages from the Quran (the holy book of Islam) and quotations of the Hadith (the approved and authenticated collections of the deeds and sayings of Muhammad, the Prophet of Islam). In general, the shorter the religious preamble the greater the chance that the hujjah was written by a Bedouin and the greater the probablity that the horse was Bedouin owned at the time of the sale. Conversely, the longer a hujjah gets, the greater the likelihood that the certificate is the work of a townsman. There are several reasons for this situation, and at least a few words may be said of these. First, Bedouins tend to be less pious, or at least to have a different kind of piety, than townsfolk. At the time these certificates were being written, Bedouins were still poorly acquainted with the Quran and even less with…
A hujjah (plural hujaj) is usually a certificate of authenticity for Arabian horses. But it can be much more than that. Some hujaj offer a detailed snapshot of the lifestyle and mindset of its authors. The hujjah of the Blunt desert import Meshura is a case in point. Take a look at its translation, here. It will be the subject of subsequent posts. PS: Throughout this past week, I have been experiencing some problems in posting photos on the blog. I am trying to sort this out, and apologize for the inconvenience.
We don’t know for sure, but it is possible to list a number of hypotheses. One hypothesis has to do with the lifestyle of the Bedouins who created these strains. Bedouins were nomads who roamed the steppes of Arabia searching for food and water for their flocks. Migrating Bedouin clans and families crossed paths around wells and pastures, mingled there for a few days, information was exchanged, social events took place, horses were bred to each other, then everyone moved on, often in opposite directions. Foals resulting from these breedings were born eleven months later. If the sire belonged to a clan or family that was following a diffrent migration pattern from that of the dam, he could be hundreds of miles away at the time of the foal’s birth. Because the most practical way to identify a foal and trace its origin was to associate it with the parent it was born next to, foals took the strain (i.e., the family name) of their dams, rather than their sires’. A second hypothesis may have to do with Bedouins not keeping the same numbers of mares and stallions. It was not uncommon for a tribe that was endowed with two hundred broodmares to maintain only two or three breeding stallions. Why? One reason was that stallions were rarely used at…
I found a picture of a Kubaylat Ibn Jlaidan to show you, as well as a writtten certificate of origin (hujjah, plural hujaj). The picture, taken in the mid 198os, does not do justice to the mare, and I hesitated a bit before posting it: it shows a chestnut desert-bred mare in rather poor condition, against a background of miserable mudhouses. These were built in the second half of the twentieth century by impoverished Shammar Bedouins who had finally abandoned their black tents and camel herds, and settled in a relatively barren area of North Eastern Syria (known as the Upper Jazireh), not far from the Iraqi and Turkish borders. Many Shammar clans paid a heavy price for clinging to their nomadic lifestyle till the very end: the more fertile lands had already been grabbed by earlier settlers. The picture also shows the concrete houses which Bedouins started building as of the 1980s, to replace the older mudhouses. Barely an improvement. The mare herself is well built, with a deep girth, high withers, a round hindquarter, a well-sloped shoulder, a nicely set tail, and a pretty head. Her neck is thick though, a defect typical of many of the desert-horses of the twentieth century. The man holding her…
If anyone of you is in the mood for some serious reading about Bedouin tribes in modern day Arabia, then William Lancaster’s The Rwala Bedouin Today is the book to read. I found it a rather easy read for an academic book that delves deep into into anthropological theory. It describes in detail how the Rwala creatively used a number of assets and options in their possession to cope with the many transformations modernity brought about to their identity and lifestyle. The chapter on the history of the tribe is informative, too.
Anyone interested in objective (vs. romanticized) knowledge of Bedouins in the 20th century needs to read this book. The author, Jibrail Jabbur, a Syrian, was born at the turn of the twntieth century in a town on the fringes of the desert, near Palmyra; he studied in Princeton, NJ, and went on to become a Professor of Arabic literature at the American University of Beirut (my alma mater).