Tag Archives: lebanese

Laila and The Wolf

Original Text:

ليلى والذئب

Transliteration:

Laila Wil Th’ib

Translation:

Laila and the Wolf

My informant is from Lebanon and has experienced this narrative many times throughout her childhood and has passed it on to her own children.

Narrative:

The story describes Laila, the little girl, “preparing Kaa’k, a Lebanese type of bread and Shaye, a certain Arabic tea to take to her grandmother’s home as she is not feeling well” Once Laila is lectured by her mother about the rules of arab generosity and taught that she “must not listen to the words of others, specifically, not family” as they do not have the same values as their household and may hurt her” Laila is at an intersection in the path and has to choose whether to go down one covered with beauty and the other with darkness. “A hyena emerged from the bush and told Laila to take the path of darkness because there will be a surprise and that she must listen to her elder.” Yet, she continues to her sick grandmother in hopes of curing her with Laila’s love. Once she arrived, Laila had approached her grandmother’s bed and “kissed her forehead to show her love, but noticed it was fur, and that she had big eyes and ears.” Laila uncovered her ‘grandmother’ and revealed a wolf that had eaten her grandmother whole. Once Laila screamed, she alerted a watchman who then killed the wolf and cut open his stomach to save her grandmother” However, the hyena was the wolf’s friend a watched all this, as he planned how he was going to get Laila next”

Context:

This tale is merely an oikotype of the famous story of ‘Red Riding Hood’ and presents the tale with some changes such as the introduction of a hyena to the narrative in order to present more lessons in the story. The story was mainly “told to children at a very young age so that they could learn how to effectively live independently in a safe manner” as it has many rules such as ‘don’t listen to strangers’ and ‘respect your parent’s wishes’ or else worse will occur. It places an emphasis on the child being told the narrative as it serves as a lesson for when they are being dealt with “a similar situation to the one being told in the story.” Usually parents, specifically the mom would tell this story “before bed so that the children remember and dream practising it or at the beginning of the day, before they leave the house, especially to families who live in the city” because of the many incidents that occur there.

Analysis:

The mention of a hyena being part of the story reminds children that they must always be aware and stay safe because anyone may wish to hurt them. Although this may traumatize some children, it allows them to gain a harsh understanding of reality and ‘the way the world works’. When presented with the tale, I noticed a few differences between this and the Western-typical story. The changes in the story when speaking of the house customs, the food had been altered to fit the culture and Lebanese standard so that children have an easier time relating it to their own experience and point of view, presenting a more efficient approach to storytelling and lecturing. The middle east is seen to be more transparent in the manner that maturity is approached, they give children the chance to view the world in the brutal form that it is. Some countries are not blessed with the same safety as most of the Western world. This is presented through the violence and gore in the story of the wolf eating the grandmother as it prepares the children for the world they are going to be forced into.

Lebanon Local Town Hyenas: legend

Nationality: Lebanese
Age: 18
Occupation: Student
Residence: Los Angeles
Performance Date: 3/21/23
Primary Language: English
Language: Arabic

Text: 

Me: “Did you grow up with any legends in your hometown?”

AH: “In Lebanon it’s all mountains, my house will overlook the mountains from a balcony, some noises that no one seems to know of can be heard every night, they sound just like hyenas, like the laughing noise that hyenas make”.

Me: “Oh- have you personally seen hyenas on the mountain?”

AH: “No, no one has ever seen hyenas there. People in my village simply believe that the noises come from a hyena-like person, almost like a werewolf. People in the village try to determine who is a true hyena-like person and they try to find out who could it be. People are determined to find out who it is so they can get them to stop laughing in order to let us sleep at night. However, my parents would always say don’t go to the woods or mountains…they would tell us to avoid it at all costs. So yeah, I always grew up hearing those laughing noises at night”.

Context (informant’s relationship to the piece, where they heard it, how they interpret it):

– AH’s relationship to this piece stems from his Lebanon hometown which allowed him to have various experiences as he would first-hand hear the hyena-like noises constantly in his childhood village. AH would hear this legend be talked about by his parents and from the people in his community. The hyena-like person concept was an idea that was constantly heard about all around town considering many wanted to find the person who kept them up at night. AH interprets this legend as a light-hearted concept within his town considering that not much attention has come about when it comes to doing something about the noises. Given that the village people are not adamant about calling animal control or the city police to investigate, AH interprets this legend as a fun idea that unites his entire community. 

Analysis (what kind of personal, cultural, or historical values might be expressed) YOUR interpretation:

– The overall cultural value within this legend stems from Lebanese culture considering the hyena-like creature is completely precise and embedded in AH’s Lebanon village within their overall lifestyle. Not to mention, the personal values that can be expressed within this legend is that it allows the individual to create different theories surrounding the noise because they have various personal experiences when it comes to hearing the noises from their homes; thus exemplifying their spiritual values. I see this legend as an overall concept of protection or nurture when it comes to the parent’s emphasis on not allowing their children to enter the woods/mountains. Whether the legend is true or not, I think parents use this idea as a tactic to keep their children safe and at home. Considering that I have never experienced any situation similar to this, I interpret this legend to be a nonchalant way for the village people to avoid the sounds in order to save them the trouble of getting to the bottom of what actually keeps them up at night. Not to mention, I interpret this legend as a uniting cultural phenomenon among many generations within their town. Despite the fact that I have never experienced anything similar to this legend, I have heard about similar legends regarding my Mexican culture. I grew up hearing about the legend of La Llorona which had similar motives of making children behave and to stay in at night in order to avoid danger. The legend of La Llorona can be seen as a different oikotype when it comes to the concept of behavioral legends. However, one distinctive difference from AH’s legend compared to La Llorona, was that I grew up knowing that kids in my school would participate in legend quests as they would go hiking in attempt to see if La Llorona was real or not instead of simply being scared and staying at home like the influence of AH’s legend.

Inevitable Adam & Eve

Nationality: Lebanese
Age: 47
Occupation: Mother
Residence: Dubai, United Arab Emirates
Performance Date: February 21st, 2023
Primary Language: Arabic
Language: English

Original:

ادم سأل حوا: بتحبيني يا مرا

جاوبته حوا: ليش في غيرك يا خرا

Transliteration: 

Adam Sa’al Howaa’: Bit’hebeene ya mara?

Jawabat Howaa’: Laysh fi ghayrak ya khara?

Translation: 

“Adam asked Eve: Do you love me, woman?”

“Eve answered: Why? Is there anyone besides you, stupid?”

The informant is one of my family members who was raised in Lebanon by parents who spent the entirety of their lives there and gained an understanding of jokes that are told within households and gatherings.

Context:

The informant described this joke as “A very old joke told traditionally in men gathering as it’s too rude to be said in front of women out of respect” conveying that this was usually told in the public eye, yet not in front of women as it is seen as a ‘male joke’. She also stated that “They use this type of short funny jokes when men gather and drink Arak, the traditional Lebanese alcoholic drink” It is usually said by men that are older in age when choosing to discuss topics besides work and family as that was seen as “bad territory” when around family.

Analysis:

This type of male joke in Lebanese culture is most likely said in these environments to state dominance, however, in this instance, the joke refers to ‘Adam’ being the joke, therefore they are laughing at their own gender conveying that they feel safe in the space that they are in together and have developed a close bond. It is because of the irony in the story as the Christian religion encapsulates a large majority of the Lebanese population, therefore, using this type of humour allows the men to feel more connected culturally and see each other as a family. The story of Adam and Eve is most likely brought up to highlight the intimacy that a family might have with one another. However, this may be an allusion to arranged marriages as Lebanon and other arab countries have been known to use their children as transactions between businesses therefore the ‘inevitable relationship’ of Adam and Eve might have alluded to their forced marriages.

Ewiha Chant (Zalghouta): Folklore Song/Gesture

Nationality: Lebanese
Age: 18
Occupation: Student
Residence: Los Angeles
Performance Date: 2/14/23
Primary Language: English
Language: Arabic

Text: Ewiha Chant (Zalghouta)

Context: AH’s relationship to this piece stems from his Lebanese culture which allows him to have various experiences as he heard this song/gesture within his childhood and early adult life. His relationship relates to his connection with his aunt as she is the specific woman in his family that is in charge of leading the performance. He typically hears this chant at weddings during the dinner portion of the event or after the ceremony. Within his family, they typically use this song/gesture as a Lebanese tradition as they wish good luck to the newly wed couple. Within the tradition, self-expression is evident as yells, screams, yodeling and ululations are present. AH interprets this tradition as a good luck charm and as a sign of felicitations as his family believes that if this song/gesture is not performed, it is considered bad luck on the newly wed couple.

Analysis: The overall cultural value within this song/gesture is based on the act of ululating (zalghouta) which is practiced all over the Middle East and in some parts of Africa. Given that this act stems from Lebanese tradition, it holds cultural values within women considering this song/gesture is typically done by women given they are the only ones that can perform an ululation which is a high-pitched tongue trill. I see this gesture/song as an overall expression of happiness, joy, and celebration. Considering that I have not experienced this tradition being performed, I believe that this song/gesture during family events is a momentous moment that is filled with positive affirmations as two families conjoin together where luck, love, and unity is emitted within the atmosphere.  

Go Tile the Sea!

Nationality: Lebanese
Age: 47
Occupation: Mother
Residence: Dubai, United Arab Emirates
Performance Date: February 21st, 2023
Primary Language: Arabic
Language: English

Original: روح بلط البحر

Transliteration: Rooh Balit El Baher

Translation: Go tile the sea!

The informant is one of my Lebanese family members who was raised in Lebanon by parents who had lived there for the entirety of their lives and has knowledge of the type of language that is said on daily basis in the culture.

Context:

The informant describes the saying to be a “nasty-phrased comment that is usually said by the elder women of the family.” She states “that they are saying this to their husbands or men of the household that ask for unreasonable demands in the household that the wife is unable to provide.” and that this is a statement that is taken in an insult-like manner to those who might rarely hear it in public, however, she says that “it is typically said at home to close family in order to not allow people to take offence to the phrase”. The informant summarises the interaction when she states that “It is usually meant to tell the men of the household to ‘f**k off’ in a ladylike manner” as she asserts that they go tile the endless ocean floor which is ironic as it is impossible.

Analysis:

There is a comedic factor in the saying as it is a statement that allows the women of the household to mock or make fun of the men. This can possibly be taken from Lebanese culture as women are still known to take care of the children in the household today and must maintain the state of the household whilst the men are working externally. Therefore, this allows women to assert their voice in the household whilst remaining reputable and adding the comedy of impossibly demanding that the men go “tile the sea [floor]” just as they feel the pressure of the household and cannot take any more demands. The private part of the statement also allows the family to feel closer as it is a statement that can only be said to those related in order to not seem like a sinister individual and build their bonds as she asserts her dominance in the household. The endless sea floor might also indicate that the wife’s role as a mother and caretaker is as much work and complex as tiling the bottom of the ocean.