I've moved

Hi all, thanks for dropping by. To make things easier, I've decided to merge some of my blogs, which, including this one, can now be found at ELT World. I've been getting off my backsides and writing recently, so come over to the new URL and leave lots of lovely comments.

Classic Articles: In Search of the A Word: Can Ambition survive in TEFL?

In celebration of the imminent release of the fifth edition of Horizons Journal, I've decided to revisit some of the classic articles from the first four issues. In this article, I question whether or not ambition can exist in our profession with the help of members of the ELT World forums:


Many native speakers in our profession are children of the 60s and 70s, the decades when, my students kindly inform me, old people were born. Consequently, many of us remember the decade that followed, when pop stars wore gold suits and politician's names entered dictionaries with the creation of new words such as reaganomics and thatcherite. This decade of Texas oil barons and shoulder pads had a great influence on those of a certain generation, and particularly it seems for those in our profession, in our ability to identify with the A word. Search for it in the body of literature surrounding ELT, I promise you, it's hard to find. Look for it on teaching forums; you'll be hard pressed to find anyone raising the issue. Indeed, one of the few places you will find mention of the word ambition is in job ads, such as those for the enticingly bird flu free schools in South East Asia. So, why is it so difficult to find mention of the word ambition in our profession, and what exactly do those non-life threatening languages schools in China and elsewhere really want when they ask for dynamic, ambitious teachers? Putting images of Simon Le Bon on a yacht singing 'her name is Rio' aside for a minute, there are several very good reasons why mention of the A word remains so elusive in our profession today.

In at the deep end

Firstly, we must consider the bizarre nature of certain aspects of our profession. Very few, perhaps no other, professions deliver such a baptism of fire as ours offers. Consider the path of entry for native speakers, most of whom have an incredible amount to deal with in their first few weeks on the job. In most industries, despite the forces of globalisation greatly changing the nature of work in the twenty-first century, the experienced professional throughout any number of disciplines, ten to fifteen years into their career, will embark on a post in some foreign clime, by which time they will know their jobs inside out, have developed a level of confidence in their ability, may well take family as a further support system, and, given they will be arriving to fulfill a high level position in their organisation, will have neither financial worries nor as many feelings about being stranded alone in a strange land. Contrast this with the experience of the ELT professional: the first day on the job will, in many cases, be in a country likely to be completely alien, furthermore during this period of adjustment the new teacher will be getting their first ever experience of being in the position of teacher, daunting enough without the effects of culture shock. Ally this to factors such as financial insecurities, linguistic difficulties and little in the way of emotional support and it is easy to see why the start of our careers is so traumatic. This must have some influence on the ambitions of those taking their first steps into the world of English teaching.

Running to standstill?

Another way in which our profession works in contrast to many others can be made obvious by comparing it to just about any other. I think back to a friend of mine who started working part-time at the local supermarket when he was sixteen. After several years, he had worked his way up from lowly shelf stacker to assistant manager, and to a position in Eastern Europe overseeing the acquisition of a Hungarian supermarket. Along the way, he developed a wide range of skills and steadily progressed, having a satisfying career full of upward mobility. What he didn't do was spend many years looking at every aspect of shelf stacking to become as good and accomplished a shelf stacker as he could be. So, along with an overseas position only coming after serving many years in his profession, there was always a sense of upward movement in his career. As teachers, we do the opposite; we spend a large part of our career progression trying to get better at the same job that we had when we first entered. Whichever way we look at it, this lack of tangible progression has some effect on the teacher's ability to show ambition. We work very hard in a lot of cases to stay at what could be considered the bottom rung of the ladder. Professional development is an admirable thing, and our profession is all the better for it. Are we, however, thinking about ourselves when we broaden our abilities to deliver in the class room? Are we satisfying our own needs when we embark on training courses? Are we thinking about our own careers and futures? Are we really able to perceive ourselves as ambitious individuals simply because we devote time to enhancing our abilities to teach?

Admitting we have ambition

Another good reason why ambition is hard to track down is this perception of the A word amongst us ELT professionals. Consider the following and see how familiar it sounds; whenever I ask colleagues whether they would consider themselves ambitious, I'm often met with a response such as this, 'I don't know if I'd call myself ambitious but...' which is often followed with some justification about achieving personal satisfaction or self actualisation. It feels sometimes like we're frightened to admit that we want to achieve anything for ourselves, almost as though it were a character flaw. Of course, there is undoubtedly a good reason for this, although there is even less doubt that the reason is a source of great debate. Several possible causes spring to mind. Firstly, we must think about what kind of people enter language teaching to begin with. Could we describe ourselves as money driven go-getters with a desire to succeed or be damned? It doesn't really sound right, does it? Maybe we don't possess what traditionally would be viewed as the need to succeed, the need for money, power and possessions. This argument in itself seems too simplistic, and other external issues must surely come into play. An infamous article in Britain's Telegraph newspaper a couple of years ago highlighted, in graphic detail, the horrors that we face in terms of mistreatment by employers and the low income positions we are forced to endure. After years of poor treatment and living in the gutter, the ELT Professional is conditioned into seeing low self-esteem as an inescapable part of their lives. Sadly, I think we all know true life cases that exemplify this symptom of the language teaching industry. After all these downtrodden experiences resulting from time spent teaching English, can any ambitious individual retain their desire? When we can so easily think of people we know who seem caught in a cycle of low paying jobs, who are scared to return to their home country in case they find out just how badly off they are, can we really consider this a profession in which a meaningful career can be had, or just an industry that some of us adventurous, free-spirited souls were unlucky enough to get caught up in?

The industry vs. the profession

Let's examine that word industry. The late great Sir Alec Guinness once famously commented, upon returning to the stage after a spell in Hollywood, how nice it was to get back to the acting profession after spending some time in the industry. The contrast between the two factions is as strong in our chosen field as it was for old Ben Kenobi, and the difference between the two sides also has a great influence on ambition. Many of us work in private language schools and are constantly aware of the need to get the punters in. Perhaps we also use course books chosen because the incentive offered by the publisher was too good to turn down. Of course, there are any number of reputable, professional schools out there, but these two brief examples illustrate where the a lot of main priorities lie for a large number of language instruction providing institutions, and it’s not always with the aspirations of their teaching staff. Furthermore, as many of us start out in such work environments, we come face to face with the realities of the TEFL industry almost immediately. Naturally, language teaching is not alone in experiencing such issues but it does explain why the job can become so dispiriting to so many. Furthermore, English teaching shares characteristics with other jobs which are seen as not offering careers for the ambitious amongst us. Few people embark on a career in hospitality or food service, for example, if they want to get on in life. The hospitality industry is renowned for factors such as labour intensivity, high staff turnover and poor pay and working conditions due to issues such as a lack of trade union representation or professional support. Ring any bells? The stranger in a strange land factor mentioned previously goes to compound the problem; people entering the profession aren't only being offered poor pay and dubious contracts from employers, they're entering these situations alone and far away from home. How many ambitious and dynamic individuals are being lost from an industry that is increasingly efficiently run, based around profits first and foremost?

Summing up

So, what are we to do? We can't fundamentally change the nature of the job: we're teachers and we'll remain teachers, unless we choose to branch out into different areas of the profession such as becoming course book writers or regulars on the conference circuit. It's more than likely that to meet our ambitions as teachers, we need to become teachers plus. Secondly, we need to admit to ourselves that it's OK to be an ambitious person and that this doesn't necessarily have to have negative connotations. Furthermore, we must accept that it's not OK to live in poverty and be mistreated by employers, this is the area in which we can increasingly take control of ELT. Think about it, if you can get a job without any qualifications or experience, is it likely to be a good job? If you're serious about doing this for a living, should you even consider taking such employment? In the past it wasn't always easy to uncover information regarding overseas employers, although if someone is prepared to give you a job without you having undertaken any training, they're just as likely not to care about treating you well, as there is always someone else waiting to take your place. There are even less excuses with the existence of job discussion forums such as that at the ELT World website, where you can find out what you're getting yourselves into by reading about others' experiences and asking questions. Blogs are another way of finding out what you are likely to be faced with if you move abroad to teach. I'm a huge supporter of teaching blogs and regularly feature them at ELT World. They will become an ever more effective way of planning for the extreme culture shock that TEFLers face when they move to a new country. Also, blogs such as The TEFL Trade (tefltrade.blog-city.com) and websites like TEFL Daddy (tefldaddy.com) and TEFL Watch (teflwatch.org) provide invaluable information on how to avoid an early departure from what many of us believe to be a rewarding career. More than ever, there's little reason not to come into our profession without ambition. I feel that I've barely scratched the surface of this issue and wish to invite you all to share your thoughts on this matter.

The 'TESOL Course' for Dummies

Practical advice from Clint Johnson


If you are planning to become a teacher abroad, you are likely to need the internationally recognized tesol certificate; this acknowledged diploma course may actually provide you with all the necessary knowledge in order to become a good English teacher to people who do not have English as their native language.

The tesol course was mainly designed in order to teach you about the basic approaches when it comes to teaching English abroad; the prime teaching methods will also be learned and even the learning techniques will be emphasized by every course that is interested in providing people with the necessary knowledge.

The course is to be attended in order for you to become able to teach this language in an effective manner when in front of a foreign class. The foreign pupils are going to be quite challenging to your English knowledge; therefore, you will have to rely only on the most effective techniques in order to make sure you manage to be a good teacher.

By accessing tesolonline.com, you will become fully aware that teaching can be very challenging especially when it comes to different pupil profiles. Every future student will come with a different profile in front of you and you will have to deal with dissimilar requirements; therefore, the tesol course is to be attended in order to make sure you are going to deal with these challenges in a successful manner without making mistakes or failing.

The entire tesol course is designed in order to teach you how to deal with pupils who are not English and who spoke this language as their second one. By attending this course and managing to get your final certificate, you will add some extra value to your current worth and you will be regarded in a whole different manner when applying for a teacher job abroad.

This certification is highly needed when it comes to teaching English abroad and many countries require its existence in order to allow you to teach there. The certification is also to be regarded as a genuine method to secure your present or future job because the training program that you have attended is highly effective.

For instance, you will be bale to learn more about the necessary and systematic lesson plans. You will learn everything about the effective management of every type of classroom; you will be trained in order to apply the most efficient teaching techniques in order to become a successful teacher abroad.

The tesol certificate will ensure your future teaching jobs because you will be provided with all the necessary and fundamental knowledge. The grammar and language skills will thus be strengthened and you will achieve all the necessary teaching skills before facing a real class of pupils.



About the Author

The tesol certificate is the main tool in order to secure your teacher position because the tesol course guarantees for your proficiency in English.

What are local customs like in Bahrain?

Many Arab customs are extremely different from those in the west, and you should be aware of what you’re expected to do and not to do.


Although Arabs are understanding and unlikely to take offence at social blunders, provided they arise from ignorance rather than malice, you will be made far more welcome if you acquaint yourself with local ways of doing things. It’s important to remember that you’re a foreigner and you must therefore adapt to the customs and social behaviour of the region – not the other way round. In addition to actions and behaviour which are regarded as criminal, there are certain unwritten rules that you must observe in order not to offend local sensibilities.

Dress

There are two distinct types of women’s clothing in the region: one for locals, the other for expatriates. Outside the home, most Arab women dress according to religious custom, which means that they must cover most of the body, from head to foot. The traditional black overgarment ( abaya) is ankle length with long sleeves and a high neckline, and the hair is covered. Some Arab women are totally covered, including their face and hands, especially Saudis and those with strictly religious husbands. This is meant to protect women protection from unwanted attention, and in Saudi Arabia even foreign women must wear an abaya outside the home; the relgious police will stop any woman who has her head uncovered and direct her to cover her hair immediately. In the other states, foreign women may wear western clothes but should always dress conservatively.

The region’s hot climate and customs call for informal but smart dressing. Arabs frown on clothes which reveal the shoulders, arms and legs, and any woman dressing provocatively will be regarded as being of ‘easy virtue’ or perhaps even as a prostitute. In the home, however, when not entertaining close friends or relatives, Arab women often adopt western dress, particularly younger women, and there are no restrictions on the way foreign women may dress in private.

Arab men wear the thobe, a loose, ankle-length robe made from fine white cotton (or heavier woollen material in winter). There are different styles of thobe, both in the cut of the cloth and in the fastenings at the neck and front. Perhaps the most distinctive are those worn by the Omanis, which sport a tassel. The thobe can be worn for all occasions, either social or business. An outer cloak, the bisht, is worn on formal occasions and can be very costly, with border embroidery in gold thread and the material itself of the finest quality.

The traditional, distinctive head covering is the guthra, a white or red and white checkered cloth held in place by the agal, a black ‘rope’ which was originally a camel tether. There are different types of agal: for example, Qataris normally wear a more African-style headdress, with two long ‘tails’ reaching down the back. Arab men sometimes wear casual dress on very informal occasions or at the beach, but Saudi men are strongly encouraged to wear national dress at all times.

Obviously, foreign men aren’t expected to wear Arab garments, and western dress is the norm. Men should avoid wearing shorts and sleeveless shirts in the street, as is these are regarded as excessively casual, although with the development of tourism, this attitude is softening. However, suits are rarely worn in the Gulf, except for important business meetings and related social events. Standard wear in the office is a shirt (usually long-sleeved), tie and lightweight trousers.

Terms of Addressing People

Arabs generally value civility highly, and it’s important that you greet (and part from) local people in the correct way. The use of Arab names can be confusing for newcomers to the region. For example, a man might be called Abdullah bin Abdul Aziz Al-Jishi. Abdullah is his given name and he’s the son or grandson of (bin) Abdul Aziz; Al-Jishi is the family or tribal name. To make matters even more complicated, given names are often abbreviated: for example, Mohammed can be shortened to Mohd, Hamad or Hamed. It’s important to use the full name, however, particularly on formal occasions and in correspondence. Abdullah bin Abdul Aziz Al-Jishi should never be called Abdullah (let alone the diminutive Abdul), although the patronymic may be omitted and he can be addressed as Abdullah Al-Jishi.

The general formal address is ‘Sayyed’ (‘Sir’) for a man or ‘Sayeeda’ (or ‘Sayedity’) for a woman, followed by the person’s full name. Arab women can be addressed as ‘Madame’.

Rulers are usually addressed as ‘Your Highness’ (‘Your Majesty’ in the case of the King of Saudi Arabia). Senior members of ruling families are called ‘Your Excellency’ followed by ‘Sheikh’ (pronounced ‘shake’ and not ‘sheek’) and their full name. Government ministers of the ruling line are ‘Your Excellency, Minister of . . .’ and other ministers simply ‘Your Excellency’ followed by the full name. Lesser members of ruling families and those in religious authority are addressed as ‘Sheikh’ followed by their full name. In Saudi Arabia, the title has somewhat less significance and is also being used by powerful members of the business community. The conventions for addressing rulers and members of ruling families are complex, and you should always check locally before being introduced to any dignitaries.

Greetings

The most common greeting in the Gulf is Salam alaykum (‘Peace be upon you’), to which the correct reply is Wa alaykum as-salam (‘And upon you be peace’).

Note that tisbah ala-khayr, meaning ‘good night’, is said on parting, as in English, and the reply is wa inta min ahlu. You should always shake hands when greeting and parting from Arab men. In the case of Arab women, you should be guided by the woman’s behaviour: many Arab women won’t shake hands with non-Arab men, although educated women might. This is normal even with close friends whom you meet frequently. If the handshake you receive when leaving somebody is longer than the one you received when meeting him, it indicates that you’ve made a good impression. Incidentally, newcomers should note that refusals or protracted reluctance to meet people are frowned upon. Note also that you shouldn’t approach Arab women, look at them or talk to them unless you’ve been properly introduced.

After handshaking, it’s customary to enquire after the other person’s health and other matters, and you should expect similar enquiries to be directed at you. (Don’t enquire after the health of the female members of an Arab’s family, however, but restrict your questions to those regarding the family in general or the sons.) This can take a long time, as neither party wishes to be the one to draw matters to a close. Foreigners aren’t expected to know or use all the subtleties this ritual involves, but you will make a good impression if you learn at least some of the standard expressions and use them in the correct way. Whether in face-to-face conversation or speaking to people on the telephone, don’t talk business straight away; if you do so, Arabs will assume that you’re impatient or not interested in them personally.

Hands & Feet

You should accept refreshment whenever it’s offered, but note that you should always use your right hand for drinking and eating, as the left hand is regarded as unclean (as it’s used for ‘toilet purposes’). Similarly, you should avoid showing the soles of your shoes or feet, which implies that you think the other person is ‘dirt’, which is obviously highly offensive. You should therefore keep your feet flat on the ground and not cross your legs.
Invitations

If you’re invited to the home of an Arab, you should always accept. You should generally take every opportunity to become acquainted with local people and avoid the natural tendency to stay within the social and physical confines of your foreign ‘ghetto’. Your Arab host will be interested in you and your views. However, you should avoid politics and religion as subjects for discussion; your opinions might be regarded as ill-informed or even offensive, even if they seem acceptable to you from a western perspective.

When you enter the majlis, the reception room for visitors, you should always remove your footwear, unless the host indicates otherwise (you should therefore ensure that there are no holes in your socks!). If you’re with a female companion, she will be whisked off to join the women. You will almost certainly be offered something to drink and perhaps eat; accept the offer. Arabs are almost always polite and expect the same from those they meet, and believe that sharing a meal with a person positively affects the relationship.

The standard greeting is Ahlan wa sahlan – which means welcome - and this will become familiar to all who visit Bahrain. It’s certainly worth learning enough Arabic to communicate the pleasantries, greetings and responses of the country you’re living in. You will enjoy people’s reaction and your hosts invariably offer encouragement to those who attempt to speak their language. It’s important to note, however, that the Arabic language has a special significance, having been designed to carry the word of God, so it’s important to use it respectfully.

You should also never call at an Arab’s house without warning him that you’re coming. If the women of the family are present, this won’t be appreciated, particularly in Saudi Arabia. You should also avoid expressing admiration for any of your host’s possessions, as tradition dictates that he must then offer it to you. Although this tradition isn’t followed by everybody, it can nevertheless cause embarrassment. What’s more, the correct response is for the recipient to give an even more valued gift in return, so think twice before admiring an Arab’s Rolls Royce!

Other Dos and Don’ts

You should also heed the following warnings:

• Don’t offer alcoholic drinks to an Arab, unless you’re certain that he drinks alcohol. This can cause great offence.
  
• Don’t walk on a prayer mat or in front of any person at prayer and try not to stare at people who are praying.
  
• Don’t try to enter a mosque without first asking permission. It’s unlikely that you will be allowed in.
  
• In Saudi Arabia, don’t try to enter the Holy sites of the areas surrounding Mecca and Medina. The roads are well signposted to notify everybody of this restriction. If a non-Muslim is found within the prohibited areas, he’s likely to be assaulted and will be afforded no protection against the assailants.
  
• Avoid blasphemy, particularly in the presence of Muslims and particularly in Saudi Arabia. Remember that there are many non-Gulf Arabs working in Bahrain, who aren’t always as relaxed or tolerant as locals are.
  
• Avoid putting an Arab in a position where he might suffer a ‘loss of face’ in front of other Arabs. He will appreciate this, if he notices your action.
  
• Don’t beckon to people with a finger, as this is considered particularly impolite. Arabs might use such a gesture to summon a dog.
  
• Avoid shouting and displays of aggression or drunkenness at all times, as such behaviour is rarely tolerated.
  
• During Ramadan, don’t eat, drink or smoke anywhere where you can be seen by Muslims during the hours of daylight and don’t engage in any noisy behaviour or embrace or kiss anyone in public.
  

Some tips about Islam

Needless to say, Islam is the main religion in Bahrain, although the practice of other religions is permitted. Learning something about Islam and respecting its traditions and practices is important for all expatriates.

Note that followers of the Islamic faith are Muslims or Moslems, depending on the chosen spelling of the word. They aren’t to be called Mohammedans. For Muslims, Islam isn’t just a religion but a way of life that governs and guides their path through this world and the next. It’s an integral and pervasive part of all aspects of life. Public worship is viewed as more important than almost anything else, religious books and writings are found everywhere, and the phrase ‘In the name of God, the Compassionate, the Merciful’ is found at the top of most correspondence.

Islam means ‘active submission to the will of God’. The religion teaches that Allah controls absolutely everything and, when making plans, you often hear the response ‘in sha Allah’ (‘God willing’). You will also hear ‘ La ilaha illa Allah, Mohammadun rasulu Allah’ (‘There’s no God but God, and Mohammed is his Prophet’). Mohammed was born in Mecca in around 571AD and began to receive revelations at the age of 40. Three years later, he started to preach and to challenge the local pagan religions. As a result, Mohammed and his followers – Muslims – had to flee to the town of Medina in 622AD. This exodus ( hejira) is regarded as the beginning of the Muslim age and is therefore year zero, the beginning of the Islamic calendar, in the same way as the date given for Christ’s birth is the beginning of the Christian calendar.

The Holy Koran (Qu’ran) is God’s word as revealed by the angel Gabriel to the Prophet Mohammed in Mecca and, along with other writings, it sets out rules for every aspect of life. Whereas the Christian Bible and the Jewish Torah consist of later writings of a number of individuals, the Koran is seen as the direct word of God. The God of Abraham is the one true God for all Christians and Jews, but Mohammed claimed that they altered their books and that the message of the Koran is the final truth.

The main point of disagreement with Christianity is that, while Muslims perceive and venerate Jesus as a prophet (second in stature only to Mohammed), they dispute his divinity. In the words of the Koran, ‘Neither was God born, nor did he give birth’. The Muslim believes that all people are born to Islam but are diverted to other religions, usually by their parents.

There are five ‘pillars’ of Islam:

Faith ( shahada): The first pillar is the profession of faith, which is the belief that ‘there is no God but Allah and Mohammed is the Prophet of God’.

Prayer ( salah or salat): The second pillar lays out the obligatory prayers to be performed by devout Muslims five times a day. As the sun rises for each new day, the faithful are called to prayer by a muezzin (or nowadays often by a tape recording) with the following declaration of faith, known as the ‘ Shahadah’: ‘God is most great. I testify that there is no God but Allah and that Mohammed is the Prophet of God. Come to the prayer. Come to the salvation. Prayer is better than sleep. God is most great. There is no God but God.’ Each phrase is repeated. (The reference to sleep is used only in the first call to prayer.) Prayer times are at dawn ( fajr), noon ( dhuhr), mid-afternoon ( asir), sunset ( maghreb) and nightfall ( isha). The times of the dawn and sunset prayers are traditionally the earliest and latest times at which you can see the difference between a black thread and a white thread, using only natural light. All newspapers publish the prayer times to be observed on that day. The duration of prayers varies with the prayer leader (Imam) but is usually between ten minutes and half an hour. You can pray anywhere, but Friday noon prayers must be performed in a mosque. Muslims wash before praying to show a willingness to be purified. Non-Muslims aren’t expected to do anything in particular during prayer times, although you shouldn’t watch or pass close in front of anyone who is praying or step on his prayer mat.

Charity ( zakat): The third pillar of the Muslim faith involves the (obligatory) donation of a 40th (i.e. 2.5 per cent) of the value of your assets annually – a sort of ‘alms tax’. Fortunately, this doesn’t apply to non-Muslims.

Fasting ( sawm): The fourth pillar concerns the Ramadan Fast, when Muslims must fast during the hours of daylight for the whole of this Holy month. The fast is an act of self-purification and a test of strength, patience and inner knowledge. Muslims must refrain from drinking, eating, smoking and all other physical pleasures, including sexual activity. Eid Al-Fitr (‘the big festival’), is the festival of the breaking of the fast, when the whole community celebrates, families visiting each other and children wearing new clothes. Non-Muslims usually join in and enjoy the fun. This is also an occasion for people to pay their respects to the ruler and any notable families that they do business with or are in regular contact with. Coffee and sweets are served, and the host and his family and friends are wished ‘ Eid mubarraq’ (‘congratulations on the occasion of the festival). The Eid Al-Fitr is also a time when people pay money or donate food to a charity called Sadaqah Al-Fitr, which provides food for the needy.

Pilgrimage ( Hajj or Haj): The fifth and final pillar of Islam declares that it’s incumbent on every Muslim who can afford it to make a pilgrimage to Mecca, at least once in his life. The reward for doing so is impressive: forgiveness for all sins. The Haj is an annual event, which takes place in the 12th month ( Dhul-Hijah) of the Muslim calendar. It’s a well-organised event, although such is the demand to make the pilgrimage that quotas have had to be enforced on each country.

Some branches of Islam insist that men shave their heads for the pilgrimage, and on arrival at Mecca all pilgrims must wear the ihram, a seamless white garment wrapped around the body and making the wearer indistinguishable as to class or status: all are equal before God. There are also many complex rituals to be observed. At the end of the Haj, the Eid Al-Adha (Festival of Sacrifice) is celebrated. According to Islam, the ‘sabbath’ or holy day is Friday ( Al-Juma), when shops and businesses are normally closed.

Muslim Sects

When Islam arrived in the seventh century, Christianity and Judaism had become riven by factions and disagreements. The new religion seemed to offer a pure alternative to both of them, without hierarchies and rituals and offering a direct relationship with God. This didn’t last for long, however. When the prophet died in 632AD with no sons, the succession was disputed by Abu Bakr (the father of Mohammed’s second wife, Aisha) and Ali (Mohammed’s cousin and the husband of his daughter, Fatima). Power was initially given to Abu Bakr, who became Mohammed’s successor. Ali agreed, albeit reluctantly. This fragile harmony was short-lived, ending when one of Abu Bakr’s successors was murdered. Ali reignited his claim to power and won the struggle for it, but he was assassinated in 661AD. Ali’s successor Hussein was defeated in 680 by the Umayyad dynasty, which came to prominence throughout most of the Muslim world and created the Sunni sect. Those who remained loyal to Ali’s descendents were called Shi’ites (or Shi’a Muslims).

The two sects still exist today, Sunnis being the more orhodox group and accounting for around 90 per cent of the world’s approximately 1 billion Muslims. Except in Bahrain, Iraq, Lebanon and Yemen, Sunnis are the majority in all Arab countries. They regard the Shi’ites as giving excessive importance to prayer leaders ( Imams), whom they regarded as a kind of divine intermediary of God – to an extent that’s almost sacriligious. Shi’a representation is also strong in Kuwait, the eastern province of Saudi Arabia, and Iran (which lays claim to Bahrain), and Shi’ites have gained notoriety because of the unrest caused by some of their followers, although the vast majority are peaceful and reasonable people. There are also sub-groups of each sect, further complicating matters. For example, two important Sunni sub-groups are the Wahhabis, who follow the the teaching of 18th century ‘reformer’ Ibn Abd Al-Wahhab and who have strong influence in Saudi Arabia, and the Ibadis, who are prevalent in Oman (as well as Algeria). Shi’a sub-groups include the Ithna-Asharis, the Ismailis and the Zeidis.

Middle Eastern Cuisine

An article by Kirsten Hawkins


The food of the Middle East is a celebration of life. No matter which country, the staples are the fresh fruits and vegetables that grow in the hills. The spices and flavorings of Middle Eastern food are those that awaken the senses, sparkling against the thicker, richer tastes of the main ingredients. Mints, lemon, garlic, rosemary – all have a fresh, astringent quality that cleanses the palate and refreshes the taste buds. Throughout the region, the cuisine varies – but these things remain the same: fresh ingredients, astringent and piquant spices, olive oil, and little meat.

Lebanese

The tiny country – about the size of Connecticut – is nestled into the shores of the Mediterranean Sea, at the very crook of the fertile Crescent. Its contributions to the cuisine of the entire Middle Eastern region of the world are unmistakable. The flavors that spice the foods of all the surrounding lands can be found here in abundance – olive oil, lemon, garlic and mint. Lebanese cuisine features such staples as kibbeh (ground lamb with bulghur wheat) and tabouleh (parsley, mint and bulghur wheat salad). The food is simply prepared, with the flavors blending together into a complex medley of earthy, fruity tastes and scents.

Syrian

If Syria had contributed nothing else to the world cuisine but pita bread and hummus, it would still be worthy of note. There’s far more to the cuisine of this small Middle Eastern country, though. Baba ganoush (pureed eggplant), stuffed olives and figs, peppers in olive oil – Syrian food celebrates the fruits of the earth and blends them to bring out the textures and flavors in surprising ways. Shish kebab and rice pilaf are two of the more well-known dishes, and while most people think of Greece when they hear baklava, the Syrian claim that it is based on their own dessert of batwala.

Arabian

The Bedouin of the desert once based their diets on dates and yoghurt with the occasional camel or goat to provide meat. Over the centuries, the nomadic tribes incorporated spices, meats and vegetables from other cultures into their cuisine. Today’s Arabian cuisine is a mingling of influences from India, Lebanon and further west. Lamb is the meat most often used in cooking, and it is prepared in a number of ways including shish kebab, spit-roasted, or stewed. The cuisine relies heavily on mint, turmeric, saffron, garlic and sesame. Rice and kasha are the most commonly consumed grains, and the spicing is fresh and astringent – meant to awaken and refresh the palate rather than burn it out.

Throughout the Mediterranean Middle East, the cultures and people have intermingled and carried with them their foods and traditions of eating. In no other place in the world can there be found a blending of cultures that has mingled so much – yet maintained such distinct, national flavors. Healthful, fresh, delicious and life-enhancing, it’s little wonder that the cuisine of the Middle East is among the most popular with diners the world over.



About the Author

Kirsten Hawkins is a food and nutrition expert specializing the Mexican, Chinese, and Italian food. Visit http://www.food-and-nutrition.com/ for more information on cooking delicious and healthy meals.

The Bahraini Dinar and international transfers

The Bahraini dinar (BD) is linked to the US$ and is therefore susceptible to the ups and downs of that currency. The Bahraini dinar (BD) is divided into 1,000 fils. Coins are of 5, 10, 25, 50 and 100 fils. Bank notes are in denominations of 500 fils, BD1, 5, 10 and 20. The present exchange rate is $1 = BD0.3770 and currently £1 = BD0.6259. It’s wise to have some local currency when you arrive to cover small purchases and taxi fares, although you might well be met at the airport by your sponsor’s staff or your new colleagues.

Currency exchanges and banking facilities are available at most major airports and many are open 24 hours a day. Exchange rates, however, are unlikely to be favourable at these outlets. More competitive rates can be obtained from city-centre financial establishments. You should avoid changing money at your hotel, as hotel rates are probably the worst on offer.

Importing & Exporting Money

There are currently no restrictions on the import and export of funds into and out of Bahrain. Everyone holding a residence visa in Bahrain is allowed to open a bank account and to import and export funds, although it’s unusual for people to bring funds into the country. Accounts held overseas are of no interest to the fiscal administrations in any of the states. No declarations of currency are required when entering any of the territories, so travellers can move currencies in and out without restriction and in any form that they choose.

International bank transfers are an area of local expertise, as handling the outflow of money has been a lucrative industry in Bahrain for some years. The volume involved reflects the large number of expatriates who move to the region and who export the majority of their earnings to their home country. Many open offshore bank accounts to avoid income tax in their own countries.

All the retail banks will transfer money to any destination and in any currency. Many people find it convenient to use their own bank to transfer money overseas, but there are plenty of institutions offering this service, so shop around to obtain the best deal. The main variables involved in transferring funds overseas are the exchange rate offered by the different institutions and any commission charges. The rate quoted might look attractive, but if the combined charges are high, you might be better off elsewhere. At the receiving end, your own bank will undoubtedly make a charge too, depending on the amount involved. Some banks are greedier than others, and loyalty to long-standing customers seems to be a thing of the past.

Apart from banks, there are plenty of exchange companies operating in Bahrain, usually owned by the major trading families, who have long experience in the business and frequently give better rates than the banks. Different transfer systems are available, and the speed of transfer is the main determinant of the charge levied. The methods are postal, bank-to-bank, telex, telegraphic and SWIFT (or similar titles). Banks and exchange houses in Bahrain are generally competitive, speedy, accurate and reliable, but the efficiency of the transaction also depends on the institution involved at the receiving end. Electronic transfer is usually the quickest method, although long delays can occur if you’re sending funds in, for example, US$ to a GB£ account, and delays can also occur between different banking systems (e.g. if the banks have no reciprocal arrangement). It’s therefore simpler and quicker to send money between branches of the same bank or banks with close affiliations. You should monitor the charges being made at the various stages until the money arrives in your account and query any that you feel are unwarranted or excessive.

If you intend to send significant amounts of money abroad for business transactions, such as buying a property, ensure that you’re given the commercial rate of exchange. The tourist rate or standard rate that you see quoted in your newspaper or posted on the bank’s currency exchange board can be considerably bettered for large exchanges and transfers.

Another way to transfer money is to use a bank cheque or draft, which you can send yourself by registered mail or courier or which can be sent by bank-to-bank mail at a small additional cost. If, however, the cheque or draft is lost, stolen or goes astray for any reason, this can cause you a lot of administrative ‘hassle’. Personal cheques can be sent, although these are subject to delays in clearing. For example, a US$ personal cheque made out to a GB£ account will go from your UK bank to a New York clearing system before the funds finally return to your account, and this can take some time. It’s obviously essential to check that all the details shown on a cheque or draft are absolutely accurate.