Category Archives: Agriculture

علاَمة الفلك الزراعي في اليمن القاضي يحيى بن يحيى بن يحيى العنسي

ansibook

كلمة المهندس محمود إبراهيم الصغيري – رئيس الجمعية الفلكية اليمنية
في حفل تكريم : علاَمة الفلك الزراعي في اليمن القاضي يحيى بن يحيى بن يحيى العنسي والباحث الفلكي الشاب الأستاذ عدنان علي عبد الخالق الشوافي – في مركز الدراسات والبحوث اليمني – صنعاء – صباح الإثنين 26/11/2018 م
أخوة الوفاء للعلم والعلماء في الديار اليمنية
السلام عليكم ورحمة الله وبركاته
حين يستدعي الإنسان مراحل تفكيره أومعارفه ببعض القضايا تتبلور لديه أصول بداياته المعرفية وأيضاً قيمتها . وفي المجال الفلكي ربما كان مهماً أنْ أشير إلى انَ المعرفة بالفلك وتأريخه ومراحله وأيضاً أعلامه لم تكن واضحةً في الذهن قبل العام 1979م . وفي إبريل / نيسان من ذلك العام 1979م وأثناء حضور الندوة العالمية الثانية لتاريخ العلوم عند العرب التقيت ولأول مرة بباحث مهم على الصعيد الفلكي هو الدكتور ديفيد كنج وأهداني محاضرةً مطبوعة له باللغتين العربية والانجليزية عنوانها: ( حول تاريخ الفلك في العصر الوسيط في اليمن )- كان قد ألقاها في وقت سابق من ذلك العام في صنعاء – وهي المحاضرة – الدراسة التي نشرتها لاحقاً في العدد الأول من مجلة الإكليل – صفر 1400 للهجرة – يناير /كانون الثاني 1980م – وقد ألحقتها بتعليق للأستاذ المحقق عبد الله الحبشي كان عنوانه : ( حول مؤلفات أهل اليمن في الفلك ) .
وفي العام 1980 م ذاته كتبت لإذاعة صنعاء مسلسلاً إذاعياً عنوانه : ( الهبوط  على سطح القمر ) وفيه الكثير من المعارف الفلكية والمنجزات التقنية والطبية … وبالرغم من ذلك لم أنتبه إلى حقيقة يمنية مهمة في المعارف الفلكية وكانت قد بدأت تتوفر في المكتبات  اليمنية منذ العام 1979م .
وبعيد قراءتي ولعدة مرات مقالة علاَمة التأريخ اليمني القاضي محمد بن علي الأكوع الحُوالي بعنوان : ( قصيدة البحر النعامي في الأشهر الحميرية وما يوافقها من أغدية ) – في العدد المزدوج ( 3-4) من مجلة الإكليل – رييع 1401 للهجرة الموافق 1981م .ً وأقول عدة مرات من القراءة للمقالة المذكورة لأنني في واقع الحال كنت مصححاً لمسودات مقالات المجلة وفي كل أعدادها إضافة إلى رئاسة التحرير ..
وبعد المقالة عن البحر النعامي أفقت على حقيقة فلكية يمنية عميقة وهائلة وهي أنَ أهل اليمن يمتلكون تقويماً خاصاً بهم يختلف عن سائر تقاويم الشعوب ( التي انحصرت تقاويمهم بين الشمسية أو القمرية ) ؛ وتفرد اليمنيون ومن زمن غير معلوم حتى الآن بتقويم زراعي لا يرتبط بجرم سماوي واحد وإنَما بجرم سماوي هو القمر من جهة وبمجموعة نجوم الثريا من جهة أخرى ( في حسابات تُسمَى القرانات) .
نعم إنَ الإنسان لايرى فعلياً (أو لايفهم) إلاَ ما يعرف
وبعد نشر المقالة المذكورة أدركت عيناي عملاً مهماً كان متوفراً وشائعاً في مكتبات صنعاء ووجدته في إحدى مكتبات شارع 26 سبتمبر وهو :
(الدائرة الفلكية الزراعية في اليمن ) للقاضي يحيى بن يحيى بن يحيى العنسي . وبفضل هذا العلاَمة الكبير وخلال حوالي أربعة عقود من الزمان شق التقويم الزراعي اليمني طريقه إلى الحياة الفكرية الفلكية والزراعية في داخل اليمن وخارجها .
ومن المهم هنا الإشارة إلى عَلمٍ من أعلام الفلك الإسلامي هو :
الدكتور دانيال مارتين فاريسكو الذي أنجز الكثير من البحوث والمؤلفات عن الفلك الزراعي في اليمن ( وهو ما يُسميه الفلك الشعبي) وكان القاضي يحيى العنسي من أبرز مراجعه وذكره بالاسم

Continue reading علاَمة الفلك الزراعي في اليمن القاضي يحيى بن يحيى بن يحيى العنسي

Travels to Aden and Mocha in the mid 19th Century, #7

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This post continues the story of Joseph B. F. Osgood (1823-1913), whose Notes of Travel or Recollections of Majunga, Zanzibar, Muscat, Aden, Mocha, and other Eastern Ports (Salem: George Creamer, 1854) describes the Arabian coastline, like a 19th century Ibn Baṭūṭṭa. For Part #1, click here; for Part #2, click here; for Part #3, click here; for Part #4, click here; for Part #5, click here; for Part #6, click here.

Osgood continues his account of Mocha, the climate, locusts and water.

“[p. 185] The temperature of the climate of Mocha during the spring and autumn months is about that of a New England midsummer. The average height of the mercury throughout the whole year is between the ninetieth and hundredth degrees. But during the summer  months the heat is intolerably intense, and the wonted cool and unnoticed flow of blood in a New England microcosm is so quickened into heated and nervous throes by the impulsive engine within, that one is obliged to keep perfectly quiet at noon-day, with the mercury sometimes at the one hundred and twentieth degree, and hope that the heat may not increase a single degree for fear his body would actually melt. The nights are but little cooler than the days, and the south-west winds continually blown from the African deserts have their high temperature but little reduced by their short passage over the Red Sea. Some one thus speaks of such nights as are experienced in this region :

[p. 186] ‘ ‘Tis night: but here the sparkling heaven shews
No genial showers, or soft distilling dews.
In the hot sky the stars, of lustre shorn,
Burn o’er the pathway of the wanderer lorn;
And the red moon from Babel-Mandeb’s strand,
Looks as she climbs through pyramids of sand
That whirled aloft, and gilded by her light
Blaze the lone beacons of the desert night.’

[p. 186] Frequently during the year, but especially during the months of July and August, heavy black clouds gathering in the heavens, accompanied with distant lightning and thunder, give timely warning of the approach of the much dreaded simoon, which is generated in the extensive inland deserts. As the terrific gale passes over the country it whirls and drives with great violence a mass of moving sand in every direction. During the continuance of this sand storm, the air for several hours sometimes, is as hot as a blast from a furnace, parching and drying the skin in a most painful manner, almost suffocating persons exposed to its virulence and rendering it dangerous to leave the house. The boatmen navigatmg the Red Sea keep a
continual look out for these violent gusts of wind and sand. They sometimes mistake for them the first distant appearance of the immense swarms of locusts that come up afar off during the months of August and September, like dark, thick clouds, spreading over and darkening the heavens in their flight, for four or even eight hours or more together. It is no strange event for swarms to pass over Mocha of such astonishing magnitude that they could be numbered by hundreds of [p. 187] trillions, and measured by hundreds of miles in length, hundreds of yards in depth, and tens of miles in width. These “daughters of heat” make a loud noise with their wings while flying. They are often eaten by the Arabs, who broil and fry them ; though they sometimes eat them without being cooked, and liken their flavor to that of nice sardines.

[p. 188] Though the soil in the immediate vicinity of Mocha is sandy and barren, not far inland from the city there are large elevated tracts of land where copious showers and dews are frequent in certain seasons of the year and the country is fruitful in coffee, dates, wheat, grains of many varieties, mangoes, bananas, pomegramates peaches, apricots, quinces, plantains, limes, lemons, melons, brinjals or egg-plants, corn, radishes, onions, beans, cucumbers, sweet potatoes and other vegetables.

At Mocha good water is scarce and dear. All that used for drinking and culinary purposes is drawn from three wells located a mile from the city, named respectively, Shathalee, Belayley and Naaman. These wells are surrounded, at a level from the ground, by…[p. 189] stones, in which troughs are hollowed out for wintering camels and other animals. The water, when first drawn, is unpleasantly brackish, and its quality at any subsequent time is but little improved by the filthy skin vessels in which it is conveyed to the city, on consumptive looking jackasses.

Among the domestic animals are horses, mules, camels, sheep, cows, asses, cats, dogs, gazelles and rabbits. The sheep here obtained are inferior to the Abyssinian sheep. The cows have a hump on their backs, and yield but little milk. Birds are plenty in number and variety, yet among them are found very few good singers.”

more to come

Travels to Aden and Mocha in the mid 19th Century, #8

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This post continues the story of Joseph B. F. Osgood (1823-1913), whose Notes of Travel or Recollections of Majunga, Zanzibar, Muscat, Aden, Mocha, and other Eastern Ports (Salem: George Creamer, 1854) describes the Arabian coastline, like a 19th century Ibn Baṭūṭṭa. For Part #1, click here; for Part #2, click here; for Part #3, click here; for Part #4, click here; for Part #5, click here; for Part #6, click here; for Part #7, click here.

Osgood was not anxious to visit a nearby garden by camel, but at last he did; it is a wonderful description of the act. He also discusses slavery.

[189] No wheel carriages are used here, the most general mode of transportation being by camels, for which the males alone are serviceable. The flesh of the camel forms a staple article of food, the head and neck being excepted, because one of the race unwittingly rendered these parts unholy by obtrusively poking his head and neck into Mahomet’s tomb; Wellsted says that a camel is welcomed at its birth, by the Arab, with “another child is born unto us.”

Upon the back of one of these “ships of the desert” I made a trip on a sultry afternoon, through the country, to an Arab picnic given by Syed Abdallah bin Omar Sahfee, at the country seat of a wealthy Arab merchant, Abdul Rasool. But a word or two preliminary. Having in mind Abdallah’s invitation, I had for two days scorned to engage one of the tolerable Arabian horses to be had, unwisely keeping an appetite for some better  [p. 190]
choice, till finally I found that I must walk or take an ugly and famished camel with a small head, made expressive by little ears and small black bright eyes, and with a neck long enough to have allowed him to feed upon wayside herbage, even at his fastest pace. His body was disproportionately large, like a well distended wind pouch, with a curved back, from the middle of which a single hump rose to an apex ten feet from the ground. His attenuated legs eloquently besought for some kind of pantaloon appendage to hide their disagreeable slimness. Had he been healthy and well fed, his dorsal hump would have been rough and fleshy, but a half starved existence had called upon that curious provision of nature to supply therefrom the chief nourishment of his body, until but little of it remained but the bony framework, presenting almost as many corners as a trapezihedron.

  The preceding unflattering description might safely be applied to all camels to be met with at Mocha. Having received a signal that his burden was in waiting, his ungainly legs were gathered under him, with his hind quarters towards the wind, as all camels do when left to themselves to take a posture of rest. Mounting the triangular saddle, the sight of which was enough to incapacitate one for sedentary pursuits, I gave the signal for his rise. This he accomplished by a convulsive motion of his fore legs, whereupon his hind legs, which partial nature had provided with two separate joints, the one bending forward and the other backward, were straightened. A third motion of the fore legs, and the animal was upon all fours, [p. 191] ready for travelling. Camels are frequently driven, or rather steered, by means of a string fastened ta the tail, its ends being held by the rider. Instead of this mode, a stick, with reins attached, had been passed through the nostrils of the animal I was riding.

   He started off unconcernedly with his light load at the rate of five or six miles an hour, over a good road lined on each side for several miles, with date groves, and in less than an hour brought me to the garden of Abdul Rasool, which was appropriated, like several others in the neighborhood, to the culture of a limited number of stinted date trees, herbs and vegetables, at great expense. All the plantations near the city are irrigated with water raised from wells by means of bullocks. Within Abdul Rasool’s garden I found the governor and other worthies apparently enjoying their host’s hospitality in smoking, eating, quaffing coffee, and gossiping with numbers of Arabs, Persians, Suratmen and Turks. But the requisite source of pleasure on such occasions, that of female society, was not there to be found. A strict compliance with religious tenets made it strictly a male assemblage.

Slavery is but nominal at Mocha, although many of the population are owned by wealthy persons through purchase. Cargoes of slaves are often brought to this port from Abyssinia. The men and boys are well treated, often taught to read and write, and seldom worked severely, the drudgery of labor being performed by hired coolies. Without showing any sense of degradation at their condition, the slaves frequently dress as expensively as their masters, and good behavior often [p. 192] obtains for them manumission, or offices of trust while in willing bondage. There are several instances at Mocha at the present time, of wealthy merchants and owners of many slaves, who formerly lived in servitude. An acquaintance of mine once expressed to an Arab merchant great surprise at seeing slaves so well treated. “Suppose,” was the characteristic reply, “a man has a son whom he cannot trust, and a faithful slave who will make for him a good business, why should he not make the slave the same as a son?” The offspring of male slaves are held in bondage, but if a slave marries an Arab woman, with his master’s consent, he becomes free.”

more to come

Travels to Aden and Mocha in the mid 19th Century, #6

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Coffee hills of Yemen (from Niebuhr’s travels)

This post continues the story of Joseph B. F. Osgood (1823-1913), whose Notes of Travel or Recollections of Majunga, Zanzibar, Muscat, Aden, Mocha, and other Eastern Ports (Salem: George Creamer, 1854) describes the Arabian coastline, like a 19th century Ibn Baṭūṭṭa. For Part #1, click here; for Part #2, click here; for Part #3, click here; for Part #4, click here; for Part #5, click here.

Osgood provides details on the coffee plant and its distribution to the port of Mocha:

“The coffee plant grows sixteen or eighteen feet high, with an upright stem covered with a light brown bark. Its branches grow horizontally and opposite, crossing each other, and form a pyramidical appearance. The leaves grow on the opposite side of the branches, to the length of four or five inches, and to half that width in the middle. The flowers, growing in bunches at the junction of the leaves, are white, maturing first into green, then red berries resembling bunches of cherries, [p. 181] each of which contains two kernels. But one crop is annually produced, which is gathered in the months of January and February. For the purpose of being dried in the sun, the gathered coffee is spread on the house-tops, or cleared spaces of ground, where it is frequently watered to open the koke, or shell, which is always separated by grinding before packing. The coffee raised at Annas and Sana, which is held in the best estimation, is generally dried upon temporary floors, covered with a compost of clay and cow ordure, which protects the coffee from vermin and also gives it a permanent yellowish color. How perceptibly such a compost may affect the taste of the coffee would doubtless be a matter of inquiry with the tidy, cow-loving Hindu house-wife, who uses a solution of it to purify her parlors, ornament her walls and doorways, and for numerous other purposes.

Large quantities of coffee arrive at Mocha, from March to the latter part of July, from the coffee districts within twenty days’ journey. Camels are employed in its transportation, each of which carries about six hundred pounds, contained in two sacks. They are driven in long trains of fifty or more, arranged one behind another, the head of each being tied to the tail of the camel immediately before him. Thus arranged but few drivers are necessary.

Continue reading Travels to Aden and Mocha in the mid 19th Century, #6

Incense Production in Ancient Southern Arabia

Incense Production in Ancient Southern Arabia: Developing an Archaeological Project

by Joy McCorriston, 1995-96 Fellow
Professor of Anthropology, The Ohio State University

Impatience.

I sensed it in ethnographer Ietha’s scowl, in S_____’s interruptions. How could I translate for her, while I struggled with even basic comprehension of what Letha tried to convey? It was all so foreign to me—the stone scatters on rocky surfaces seemed like nothing I could dig; the crumbling heaps of ancient towns were too recent to conceal the homes of prehistoric farmers. Where did producers of Yemen’s fabled frankincense live, and what were the networks that brought incense into trade caravans headed toward the Classical world?

Left to right: Ietha al-Amary, ‘AbdalKarim Barkani, and Ghufran Ahmad relax on the back of “Flower,” a trusty rented SUV.

All the research on Incense Kingdoms or Caravan Kingdoms had ignored this basic problem: the kingdoms and their caravan departures were not where the frankincense trees grew. CAORC’s Multi-Country Research Fellowship had given me an opportunity to tackle that question, and out of it grew two decades of archaeological team research, my own and others’ scholarly careers, and the training several generations of American students. With CAORC support through the American Institute of Yemeni Studies, I spent three critical months in Yemen and Oman, hiking and driving through unpaved terrain, building collaborations through sharing resources and hardships, and learning the landscape and research logistics. In the end, Ietha and I worked and camped together, argued, and acquiesced for a decade. Early scowls and struggles became smiles and semantics.

I selected a region for study and returned the next year with coveted funds from the US National Science Foundation, the first of nine more major grants I would obtain for the Roots of Agriculture in Southern Arabia (RASA) Project, a multi-disciplinary study of the landscape of southern Yemen’s highland pastoralists in Wadi Sana, a remote valley in the mountains of Hadramawt. We camped in the desert for months, we sweated by day, shivered by night, and told time by the stars. We excavated the earliest herder’s camp in Arabia. We found a ring of skulls from a cattle sacrifice that happened more than six millennia ago. In all, the team spent six more seasons collecting field data in Yemen, and we published 25 articles and books, including two doctoral dissertations, two masters’ theses, and my book-length answer to the question I’d started with (Pilgrimage and Household in the Ancient Near East, Cambridge University Press 2011).

The RASA team at our Wadi Sana camp, 2004.

Terrorism finally caught up with us, and with regrets at leaving colleagues in Yemen, we shifted our emphasis to nearby Dhofar, Oman, a region I’d first studied as a CAORC fellow. We received three more major grants, including a 1.6 million dollar award from The National Science Foundation. We were still studying ancient pastoralists, the people who collected and transported frankincense, still teasing questions that grew out of our foundational CAORC study.

Good research raises more questions than it answers, and even as I today understand what Ietha was saying, I am driven by new questions and a conscience that in these decades we have been not only researches and scholars but American science ambassadors, bringing together people who would otherwise never meet and shaping positive perceptions of each other through working together.

Two Talks on Yemen in Vienna

On July 3 Dr. Najwa Adra will present a talk at the Institute for Social Anthropology in Vienna, Austria entitled: “What Does it Mean to Be Tribal in Yemen?”

On July 5 Dr. Daniel Martin Varisco will give a talk at the same institute on “Agriculture in the Mutawakkilite Kingdom of Yemen.”

Both talks are free and open to the public. For details, see https://www.oeaw.ac.at/en/isa/events/upcoming-events/

Details on both talks are provided below:

What Does it Mean to Be Tribal in Yemen?

A large majority of Yemen’s population self-identifies as qabili /pl. qaba’il, terms normally glossed in English as “tribal.” Qabyala a uniquely Yemeni term that can be translated as “tribalism” comprises tribal ideology, customary law, behavior in formal contexts and a set of presumed personal characteristics ascribed to tribal Yemenis. This talk, based on long term field research, explores the behaviors and events associated with qabyala, in contrast to activities that do not connote tribalism; describes the interaction of tribes with urban elites; and suggests ways in which Yemeni tribes can collaborate with the state in peacebuilding and national development.

Najwa Adra (www.najwaadra.net) holds a Ph.D. in Anthropology from Temple University. She is   a cultural anthropologist with long-term experience in field research and development  consulting in Yemen. She has studied tribal identity and customary law in Yemen’s Central Highland Plateau as these have changed over the past 30 years and the ways in which these indigenous institutions can contribute to state building. She has written on Yemeni tribal mediation for ISA and is currently completing a book on tribal identity in Yemen. Her research also extends to Yemeni dance traditions, women’s role in Yemeni agriculture and literacy.

Agriculture in the Mutawakkilite Kingdom of Yemen

Yemen has a rich tradition of agriculture, stemming from the South Arabian kingdoms through the Islamic era. Yemeni scholars, anthropologists and agricultural experts have written about Yemen’s agriculture in the past half century, but less is known about the state of agriculture during the Mutawakkilite Kingdom in Yemen of the Zaydi Imams Yahya and Ahmad (1918-1962). This talk draws on Arabic resources, accounts by foreign travelers and the report of a 1955 FAO agricultural mission to Yemen in describing the role of agriculture and cultivated crops in the area ruled by the imams in the first part of the 20th century.

Daniel Martin Varisco holds a Ph.D. in Anthropology from the University of Pennsylvania for ethnographic research on water resource use and agriculture in Yemen. He has also conducted ethnographic and historical research in Yemen, Egypt and Qatar. He serves as President of the American Institute for Yemeni Studies, editor-in-chief of CyberOrient (www.cyberorient.net), and was editor of Contemporary Islam (2006-2016). He has published on the history of Yemeni agriculture in the Journal for the Economic and Social History of the Orient, the Journal of Semitic Studies, History and Anthropology and in his Medieval Agriculture and Islamic Science (1994).

Dan Varisco on AIYS

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Dan Varisco in al-Ahjur, 1978

by Daniel Martin Varisco

In early 1978 I arrived in Yemen to conduct ethnographic fieldwork on water allocation and springfed irrigation in the Yemen Arab Republic. Najwa Adra, my wife, would also be carrying out her dissertation research on the semiotics of Yemeni dance. I had a Fulbright-Hayes dissertation grant and Najwa had a National Science Foundation grant, so between the two of us we managed to support ourselves for a year and a half in the field. On the way to Yemen we had an unintended stop over in Egypt when our connecting Yemenia flight decided to leave three hours early from Cairo.  When we finally arrived in Sanaa, we were met at the airport by a family friend who had an apartment overlooking Tahrir Square. Soon we found a temporary place to stay with a Yemeni family, while waiting for clearance and looking for an appropriate field site.

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Najwa and Dan in al-Ahjur

This was before AIYS had officially started, but the U.S. Embassy Cultural Affairs Officer Marjorie Ransom helped us through the process of getting permission to do our research and we were put under the umbrella of the Yemen Center for Studies and Research. On the way to Yemen we had stopped over in London and had a chance to visit Prof. R. B. Serjeant at Cambridge, where we also saw Martha Mundy at work on her thesis about irrigation in Wadi Dhahr. In Sanaa we were privileged to meet Qadi Ismail al-Akwa‘, one of Yemen’s most prolific modern scholars. One of our dearest friends was Père Etienne Renaud, who had a great love for Yemen and contributed to the study of Zaydi law.

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Dan and Etienne Renaud in Rome in 1983

In a couple of months we found our site, the breathtakingly beautiful valley of al-Ahjur, a headwater of Wadi Surdud. This had a spring line with allocation from cisterns into an extensive terrace network of agricultural plots. We settled in a room in the country house of our host, Abdullah ‘Abd al-Qadir, and were within easy walking distance of several villages. I spent many afternoons in Abdullah’s afternoon qat chew, where local matters were discussed, an anthropologist dream time. Najwa and I can never repay the kindness of the people we met in al-Ahjur; they treated us as guests and were very patient with our questions.

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al-Ahjur panorama

We met Jon Mandaville and his family when he started as the first resident director of AIYS in Sanaa. Jon invited Najwa and myself on a vacation trip to the Tihāma, where I have vivid memories of a night spent on the beach under the palms, hearing the gently lapping waves, at Khawkha. In the 1980s I returned to Yemen many times as a development consultant and to do manuscript research in the Western Library of the Great Mosque. The small library room (the manuscripts were kept elsewhere) was run by two elderly gentleman, one of whom was almost deaf. His conversations on the telephone were at times quite hilarious. It was here that I first met the Yemeni historian Muhammad Jazm and we soon became close friends.

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Dan and Muhammad Jazm

On my trips to Yemen I always stopped by AIYS, which changed buildings regularly, and was pleased to meet each new director and wave of researchers. In 1983, while I was starting an ARCE Fellowship in Cairo, I came to Yemen to write up the final draft of the USAID Social and Institutional Profile of Yemen. The AIYS President at the time, Manfred “Kurt” Wenner, had solicited articles from a number of scholars, but these had to be merged and edited into the kind of document that USAID needed. The anthropologist Barbara Pillsbury joined me for a marathon writing session and the result was a thorough analysis of the development context of Yemen as of 1983.

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AIYS director Jeff Meissner and Dan in 1987

Even after I started full-time teaching in 1992, I would return at times for consulting. In 1990 I took over the newsletter of AIYS and created a bulletin called Yemen Update, with some of its articles and book reviews archived online. With funding assistance from Hunt Oil we were able to distribute hard copies. In 2014 I became President of AIYS, having served in the past as a secretary and board member. I created a blog called Yemen Webdate, for posts on Yemeni history and culture, and a Yemen Expert Guide to list the names and contacts of individuals with expertise in Yemeni Studies. I also have promoted a Scholar-to-Scholar Program to put Yemeni and foreign scholars into contact with each other for joint research and mentoring. I encourage colleagues to send in material for our AIYS Facebook Page, where news items on the current conflict, etc are posted.

As I write these reflections, Yemen remains in a precarious humanitarian crisis with little end in sight. All of us who have worked in Yemen desire a peaceful settlement so that Yemen’s people can build up their own lives with freedom and security. America’s political choices have greatly angered many of Yemen’s people, but as an educational institute AIYS remains committed to promoting knowledge of all aspects of Yemen’s rich heritage and cultural diversity.

This post is part of the anniversary of AIYS at 40. Click here for other reflections.

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Charles Schmitz on AIYS

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Charles Schmitz in Sanaa

by Charles Schmitz

I was lucky to arrive in Yemen during the optimistic period that followed unification. By 1993, Ali Salem al-Baydh had already absconded in Aden and the expulsion of Yemeni laborers from Saudi Arabia took a toll on the economy, but there was still a euphoria for the new liberal era.

At the time, AIYS in Safiya Shimaliya hosted a score of prominent researchers headed by Sheila Carapico. Sheila was hard at work on Civil Society composed on a laptop with no screen—as I remember, someone had rigged a big dusty desktop monitor to make do. Iris Glosemeyer meticulously collected newspaper articles on every prominent Yemeni political family and could recite the names of the mothers of the Members of Parliament, as well as their sons and granddaughters, by heart. Anna Wuerth was a regular fixture in family court and the court of AIYS’s mafraj gatherings. Eng Seng Ho appeared occasionally in from the Hadhramawt to boil lobsters (it took a long time in Sanaa’s high altitude) or fix a laptop. Resident Director David Warburton somehow managed to keep the place running. These scholars’ guidance and support were critical to my research in Yemen, and my gratitude to them and to AIYS led me to later serve AIYS in the hopes of providing a new generation of researchers the same supportive experience in Yemen.

I took up residence in al-Hawta, Lahj, to observe the reestablishment of property rights in agricultural land. Though completely rudderless, the Yemeni Socialist Party still controlled the south. Those with foresight in Lahj at the time were the Islahi activists in the rebuilt Ministry of Religious Endowments who were well prepared for their post-war reign of terror in al-Hauta. For comic relief, I would join the resident Abdali clan members whose stories of the socialist years in al-Hawta resembled Garcia Marquez’s surrealism. One of the Sultan’s relatives spent four years locked inside his house before finally emerging to join the socialist experiment in progress. My days in al-Hauta were interrupted by the Seventy Days War of 1994. Though we all had hoped the daily peace demonstrations would prevail, deployment of forces along the former border foreshadowed a different outcome. I flew out of Yemen seated on the rear door of a C-130.

By the time I returned to Yemen in 2001, AIYS had grown significantly thanks to Sheila Carapico and Mac Gibson’s work in the early nineties. AIYS indeed had operated on a shoestring for its early history (see Steve Caton’s t-shirts), but tired of running AIYS with student help from her office at the University of Richmond, Sheila applied for new grants that allowed AIYS to hire professional staff. In 1996 AIYS under Mac Gibson hired its first executive director, Ria Ellis, who ran AIYS from her palatial home office in Ardmore, PA.  Ria and her assistant, Joan Reilly, not only administered an expanded AIYS but also produced a spree of new publications, including much of the translations series by Lucine Taminian and Noha Sadek and Sam Leibhaber’s Diwan of Hajj Dakon.  In the early 2000s under Tom Stevenson’s watch, AIYS landed a Middle East Partnership Initiative grant for a permanent residence. Hired as resident director in 2000, Chris Edens undertook the arduous task of finding a permanent building. Chris not only found a well located and suitable building, but also oversaw its substantial reconstruction and the relocation of AIYS from the Bayt al-Hashem location.

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