Celebrating diversity through explorations of Arab children's literature.
Incidents of terrorism and other forms of heinous violence around the world are so dramatic and painfully wrenching that they often dictate change: in politics, in social convention, in battle, and in the classroom. The five years since the 9/11 attacks, in particular, have brought about huge shifts in the collective global view of Arabs, and it is certainly timely to examine how educators treat the literature of the people in that part of the world. While language arts teachers may feel like throwing up their arms in frustration at being asked to learn about yet another body of children's literature, it has never been more important to represent a clear-headed and balanced view of a people, their culture, and their literature. In the United States, Arabs and Arab Americans have become a minority of suspicion (Al-Hazza & Lucking, 2005), and enormous misconceptions and biases exist about these people and their culture. Mindful of all teachers' efforts to establish cultural pluralism in their classrooms (Banks, 1991), we hope to offer some guidance in defining these issues relative to children's literature that accurately reflects some of the cultural norms of the Arab world.To begin, many educated Americans do not even know what the term Arab means, and many confuse the terms "Arabs" and "Muslims." People who describe themselves as Arab speak Arabic or claim the Arabic language as their ancestors' mother tongue, possess Semitic roots, and trace their lineage to the descendants of Abraham and Hagar (Goldschmidt, 1989). The majority of Arabs are from Africa and the Middle East, in a region that stretches from Mauritania, positioned on the Atlantic coast of Africa, to Oman, which is situated on the Indian Ocean coast of the Arabian Peninsula. This territory encompasses 22 countries, located in three regions: countries in northern Africa, countries situated on the Mediterranean but not in Africa, and countries located in the heart of Arabia, on the Arabian Peninsula. All Arab countries combined constitute an Arab world population of approximately 300 million people (Elmandjra, 2004). The geographic area of the Middle East is also home to Pakistani, Kurds, Turks, Iranians, Afghans, and Armenians, who are not considered Arabs. They each have their own distinct language, traditions, and cultures.
One of the most persistent points of misunderstanding is that all Muslims are Arabs and that all Arabs are Muslim. The two terms are not interchangeable. The majority of Muslims are from Indonesia; only 20 percent of the world's Muslim population is Arab (Suleiman, 2000). Arab communities also contain significant populations of Copts, Melokites, Christians, Jews, Druze, and Maronites; this diversity of faith is due, in part, to the fact that the majority of Arab countries place no restrictions on freedom of worship.
All of these nuances are lost in popular culture as there is a constant search for formulaic villains. Movies and television have prominently featured Arab villains in recent years; not since the days of "cowboys and Indians" has such a dichotomous portrayal of good and evil been more apparent. Arab extremists or Muslim fundamentalists bent on destroying the world populate contemporary films. This formulaic portrayal of villainy also can be found in comic books and action computer games (Khan, 2004).
Therefore, Arab Americans are sometimes viewed through the scrim of misconception. They often are assumed to be impoverished and lacking in education, when this is quite untrue. Whereas 24 percent of all Americans hold college degrees, 41 percent of Arab Americans are college graduates. Furthermore, the median annual income of an Arab American family living in the United States in 1999 is $47,000, compared with $42,000 for all U.S. households. More than half of such families own their own home. Seventy-three percent of people of Arab descent in the United States work as managers or professionals, while the overall U.S. average is 34 percent (Arab American Institute, 2005).
One of the reasons that Americans have a distorted view of Arabs is the dramatic and often negative image that popular culture frequently projects of the Middle East. What is missing in the images that Americans receive from, and about, the Middle East is a realistic and humanistic portrayal of a people and their culture as told from an indigenous perspective. To promote an acceptance of diverse individuals, teachers can introduce good-quality Arab children's literature that accurately depicts Arab culture, creates positive images, and credibly represents Arabs in the plots, descriptions, and illustrations (Bishop, 1997). It is essential that children are exposed to stories that describe everyday events and the thoughts and feelings of Arab children.
Traditional Literature
While teachers can select from many genres of Arab children's literature, fairy tales from the Arab world are a wonderful place to begin since these stories, as is the case of many stories from traditional cultures, are designed to transmit cultural values and mores as well as entertain readers and listeners. Sitti and the Cats: A Tale of Friendship (Bahous, 1999) is an excellent example of a children's fairy tale that exemplifies traditional Arab values. This fairy tale relates behavior and values that are socially acceptable for survival in a small village in Palestine. The main character, an elderly widow called Sitti who has outlived her family, is rewarded for her benevolent nature, good heart, and kind deeds to others by a gift from a family of magical cats.
Sitti's experiences offer insight into the traditional beliefs and values inherent in the Arab culture, such as generosity, fulfilling one's role in society, caring for others before oneself, and hard work. The predominant theme throughout this story is thinking of one's responsibility to the group before considering individual wants. This theme is explored as the neighbors share their crops, firewood, and other necessities with Sitti and with each other, thus caring for each other to ensure the survival of the entire village.
The importance of generosity is emphasized when Sitti is given a magical gift of gold and silver, and her immediate response is to purchase items for others. Only after she has bestowed gifts on significant individuals does she consider her own needs. Generosity is a common theme throughout Arab children's stories and is predominant in Arabs' everyday lives.
Another bedrock value in Arab societies is respect and concern for the elderly. In Sitti and the Cats, these traits are manifested by the neighbors who care for Sitti in a respectful fashion. They do not just give her the supplies she needs; they allow her to perform small but important services, such as babysitting or mending clothes, in exchange for her daily staples. This type of exchange allows Sitti to maintain her dignity and save face, while ensuring that she is able to sustain her standard of living and her place in society. Saving face, or preserving one's personal dignity within the social order, is a motivation common throughout the Middle East and the Far East. Losing face would involve being embarrassed or being viewed as capable of committing acts considered unacceptable by the larger society. These social strictures are deeply rooted in traditional and modern Middle Eastern culture, and it is imperative that individuals maintain a level of decorum in public in order to maintain face.
Numerous other fairy tales are available to classroom teachers that can open new doors and broaden children's cultural horizons. These tales can be found in such books as The Golden Sandal (Hickox, 1998), Aladdin (Johnson-Davies, 1995), The Animals of Paradise (Durkee, 1996), Goha the Wise Fool (Johnson-Davies, 1993), Sindbad: From the Tales of the Thousand and One Nights (Zeman, 1999), and The Storytellers (Lewin, 1998). The Golden Sandal is an Iraqi version of the Cinderella story, dating back thousands of years. Elementary-age children will enjoy comparing and contrasting the American and Arab versions of this story. And while most American children will be familiar with the story of Aladdin, Arab versions differ somewhat from Americanized versions (especially the Disney movie by that name). Children will delight in discussing the differences and how the Disney version was made to fit an Americanized image of Arabs.
Contemporary Realistic Fiction
Rich teaching opportunities about Arab cultures are not limited to fairy tales, of course. Children's books that offer unique insight into realistic, contemporary Arab life are also available and are invaluable resources. An example of this category of children's literature is The Day of Ahmed's Secret (Heide & Gilliland, 1990). This story is set in the bustling Egyptian city of Cairo. The colorful narrative offers a glimpse into unique aspects of Arab life with which most American children will be unfamiliar, such as the typical clothing worn by Egyptians, the exotic image of vendors selling their wares in the streets, and buildings designed in ancient Arab Islamic architecture. The plot of Ahmed's Secret revolves around a young boy who is brimming with glee in anticipation of telling his family that he has learned to write his name. American children will be able to relate to Ahmed's excitement as they learn about a new world, full of a rich diversity of uniquely Arab characters engaging in traditions and occupations typical of the early 20th century and no longer seen in more modern Arab cities.
Fulfilling one's role in society is a common theme throughout Arab stories. Although Ahmed is young, he is expected to work and help support his family. While the concept of child labor is quite alien to most American youngsters, Ahmed is proud that he is old enough and physically strong enough to perform the traditional work of his father and grandfather. This pride in carrying on the family trade is an excellent point of discussion for American teachers and can be related to historical fiction from many cultures.
Another key value emphasized in this book is the centrality of the family. The recurring theme of putting the needs of others (in this case, the family) above the needs of the individual is clear as Ahmed spends his days working, instead of playing like most American children. Yet, this book also allows young readers to see the commonality between cultures and to reach across borders to share the excitement of Ahmed's day.
The strong emphasis that Arab cultures place on the cohesiveness of the family is found in this story, as Ahmed honors his family by saving his special secret to reveal first to his parents, not to the other people he meets during the day. This tradition of telling important news to the most honored members of the family first is often found in Arab society. The importance of family time together also is evident as the family waits for all members to gather at the conclusion of the day to discuss significant events of the day. This tradition can be found throughout Arab literature and among Arab families of today. Other realistic contemporary fiction books that portray the same themes are Sami and the Time of the Troubles (Heide & Gilliland, 1992), Samir and Yonatan (Carmi, 2000), A Stone in My Hand (Clinton, 2002), and Habibi (Nye, 1999).
Historical Fiction
Another genre of Arab children's literature is historical fiction. A Peddler's Dream (Shefelman, 1992), one such example, focuses on Arab immigration to America. This book enables teachers to introduce to students a segment of the population that historically has been distorted or excluded from the elementary school curriculum. A Peddler's Dream relates how Mediterranean Arabs came to America in the early 1900s to pursue an economic livelihood. Because of widespread prejudice and subsequent limited opportunities, many could only find work as peddlers, traveling from farmhouse to farmhouse selling their wares.
This book presents a realistic portrayal of an immigrant from Lebanon, through the experiences of Solomon Azar. Students will be able to explore the similarities of Solomon's perspectives and experiences to those of other immigrants. The underlying theme of Arab life found throughout this book is the value of hard work and thrift. Solomon leaves his country and the woman to whom he is betrothed to come to the United States to establish a better future. He arrives with only the dream of owning a store, his ambition to succeed, and very little money. However, Solomon is a good man whose kindness and honesty help him to prosper in his endeavors, reaping the rewards of virtue.
Other books that offer a broader understanding of Arab culture and introduce young readers to historical people and events are: Traveling Man: The Journey of Ibn Battuta (Rumford, 2001), Saladin: Noble Prince of Islam (Stanley, 2002), The House of Wisdom (Heide & Gilliland, 1999), and The Shadows of Ghadames (Stolz, 2004).
Choosing Arab Children's Literature
Folktales, contemporary realistic fiction, and historical fiction are invaluable sources for teaching children about the Arab culture and traditions. Aside from the list presented here, many other wonderful works of Arab children's literature are available (refer to Al-Hazza, 2006, for a more comprehensive list), yet it can be difficult for the educator who does not have direct experience with the culture to choose stories that accurately represent the Arab culture. Guidelines that educators utilize when selecting Arab children's books for inclusion into the elementary language arts curriculum should be based on clear criteria.
In selecting multicultural children's literature, both the author's and the illustrator's credentials must be examined (Bishop, 1997; Temple, Martinez, Yokota, & Naylor, 1998). While being a native of the Arab culture is one of the best qualifications to write about that culture (Sleeter & Grant, 2003), others may derive their legitimacy from traveling or residing in the area. If the storyline is written from the perspective of an insider or a native viewpoint, it rings with authenticity (McMahon, Saunders, & Bardwell, 1996/1997) and thus will be more likely to capture the hearts of young readers. Additionally, Sleeter and Grant contend that the books should authentically depict well-rounded characters, rather than portraying them as terrorists, religious fanatics, or polygamists. Educators also should pay attention to the relationships between characters in the story (Manning & Baruth, 2004). Ideally, the Arab characters would exert personal power in the story and not merely serve subservient roles in the work.
Careful examination should not be limited to thematic elements alone; the images included in the book should be brought under scrutiny as well. For example, the illustrations or art in the book should reflect details of dress, setting, and physical environment in ways that do not reinforce stereotypes. The issue of Arab women covering their heads with hijabs (head coverings) and burqas (veils) and Arab men wearing long flowing robes is potentially contentious and incendiary. The majority of Arab men from the Persian Gulf region still dress in the traditional robes called dishdashas; however, Arabs from the Mediterranean and North Africa wear a different type of attire. Many women throughout the Arab world choose to wear a veil over their face, but significant numbers of women do not (Al-Hazza, 2004). An open discussion with youngsters is likely the best path to true acceptance.
Photos or illustrations should accurately portray Arab people, their lifestyles, and the living circumstances of these diverse people. An immediate point of examination should be the physical representations of the people themselves. While the stereotypes shown in B-grade movies would have viewers believing that all Arabs have dark complexions, black hair, and black eyes, significant numbers of Arabs who have light skin, freckles, and brown or blond hair reside throughout the world. A modern storyline depicting Arabs living in tents in the desert and riding camels would likely be inappropriate. In a historical novel this depiction would be accurate; today, however, only a small percentage of Arabs reside in the desert and live a nomadic lifestyle.
Finally, the date of publication bears examination. Books published in the mid-1960s were often written from an Anglo-American perspective (Manning & Baruth, 2004). Books with a more recent publication date are more likely to be accurate.
Carefully choosing Arab children's literature, using such clear criteria as outlined here, will yield selections that provide avenues into the hearts and culture of Arabs and the various nationalities that constitute this ethnic group. Through exploration of the above-mentioned works of literature, and similar ones, students can reach beyond the mainstream culture. Young readers may come to appreciate the diversity represented by Arabs, which is especially important in these times of suspicion and misinformation. These literary experiences hold the power to free children from the damaging effects of premature, inaccurate, and prejudiced interpretations of a different culture (Spindler, 1987). Literature about Arab peoples reflects both the universal qualities of human experience and the unique dimensions of another part of the world, where social mores and cultural norms differ from those of mainstream American life. Teachers who show respect for ethnic and cultural pluralism are more likely to have students who are similarly inclined. Such instruction integrates an examination of attitudes, accurate information, and literary exploration, involving both teacher and students in developing a broader appreciation of the potential of all cultural groups. And it is only when people of all cultures believe that they have a place in the world order that we are likely to see an end to senseless acts of violence.
Children's Books Cited
Bahous, S. (1997). Sitti and the cats: A tale of friendship. Boulder, CO: Roberts Rinehart Publishers.
Carmi, D. (2000). Samir and Yonatan. New York: Arthur A. Levin Books.
Clinton, C. (2002). A stone in my hand. Cambridge, MA: Candlewick Press.
Durkee, N. (1996). The animals of paradise. London: Hood Hood Books.
Heide, F. P., & Gilliland, J. (1999). The house of wisdom. New York: DK Publishing.
Heide, F. P., & Gilliland, J. (1992). Sami and the time of the troubles. New York: Clairon Books.
Heide, F., & Gilliland, J. (1990). The day of Ahmed's secret. New York: Lothrop, Lee & Shepard Books.
Hickox, R. (1998). The golden sandal. New York: Holiday House.
Johnson-Davies, D. (1993). Goha the wise fool. Dokki, Cairo: Hoopoe Books.
Johnson-Davies, D. (1995). Aladdin. Dokki, Cairo: Hoopoe Books.
Lewin, T. (1998). The storytellers. New York: Lothrop, Lee & Shepard.
Nye, N. S. (1999). Habibi. New York: Simon Pulse.
Rumford, J. (2001). Traveling man: The journey of Ibn Battuta. Boston: Houghton Mifflin.
Shefelman, J. (1992). A peddler's dream. Austin, TX: Houghton Mifflin.
Stanley, D. (2002). Saladin: Noble prince of Islam. New York: HarperCollins.
Stolz, J. (2004). The shadows of Ghadames. New York. Delacorte Press.
Zeman, L. (1999). Sindbad: From the Tales of the Thousand and One Nights. Toronto, Ontario: Tundra Books.
References
Al-Hazza, T. C. (2004). Women in the Gulf Arab region: A historical perspective and present day comparison. In A. Gupta & S. Sinha (Eds.), Empowering Asian women: Language and other facets (pp. 76-94). Jaipur, India: Mangal Deep Publications.
Al-Hazza, T. C. (2006). Arab children's literature: An update. Book Links, 15(3), 11-17.
Al-Hazza, T., & Lucking, R. (2005). The minority of suspicion: Arab Americans. Multicultural Review, 14(3), 32-38.
Arab American Institute. (2007). Arab Americans. Retrieved January 2007, from www.aaiusa.org/arab-americans/22/ demographics.
Banks, J. A. (1991). A curriculum for empowerment, action, and change. In C. E. Sleeter (Ed.), Empowerment through multicultural education (pp. 125-142). Albany, NY: SUNY Press.
Bishop, R. S. (1997). Selecting literature for a multicultural curriculum. In V. J. Harris (Ed.), Using multiethnic literature in the K-8 classroom (pp. 1-19). Norwood, MA: Christopher-Gordon.
Elmandjra, M. (2004). How will the Arab world be able to master its own independent developments? Retrieved November 12, 2005, from www.transnational.org/forum/meet/2004/El-mandjra_ArabWorld.html
Goldschmidt, A., Jr. (1989). Concise history of the Middle East. Cambridge, MA: Westview Press.
Khan, A. (2004). Teens slam "racist" game, but still love it. Reuters News Agency. April 22, 2004. Retrieved January 2, 2006, from www.mafhoum.com/press7/191T44.htm
Manning, M. L., & Baruth, L. G. (2004). Multicultural education of children and adolescents. Boston: Pearson.
McMahon, R., Saunders, D., & Bardwell, T. (1996-97). Increasing young children's cultural awareness with American Indians. Childhood Education, 73, 105-108.
Sleeter, C. E., & Grant, C. A. (2003). Making choices for multicultural education: Five approaches to race, class and gender. New York: John Wiley & Sons.
Spindler, G. D. (1987). Education and cultural process: Anthropological approaches (2nd ed.). Prospect Heights, IL: Waveland Press.
Suleiman, M. (2000). Teaching about Arab Americans: What social studies teachers should know. (ERIC Document Reproduction Service No. ED442 714)
Temple, C., Martinez, M., Yokota, J., & Naylor, A. (1998). Criteria for evaluating multicultural materials. Retrieved February 1, 2006, from the North Central Regional Educational Laboratory Web site: www.ncrel
Tami Al-Hazza and Bob Lucking
Tami Al-Hazza is Assistant Professor and Bob Lucking is Professor, Darden College of Education, Old Dominion University, Norfolk, Virginia.
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| Author: | Al-Hazza, Tami; Lucking, Bob |
|---|---|
| Publication: | Childhood Education |
| Geographic Code: | 1USA |
| Date: | Mar 22, 2007 |
| Words: | 3394 |
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