Nuzet Ez Zaman

Bedouin story

When Nuzet ez Zeman heard these words of the Bedouin, the light in her eyes was changed to darkness, and she rose and drawing the sword, smote him amiddleward the shoulder-blades, that the point issued from his throat....

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Bedouin story

Awhile ago, I was sore wakeful one night and thought the dawn would never break: so, as soon as it was day, I rose and girding on my sword, mounted my steed and set my lance in rest. Then I rode out to hunt, and as I went along, a company of men accosted me and asked me whither I went....

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Two spiritual wanderers

Bedouin story

feel very downtrodden in their friendship because they have lost their essential inspirational path to God. They feel that they used to have it, the goal easily given from their spiritual master and by living as children in the tradition, in the family. What is it exactly that has deviated them from it they do not know, but they are very sad.

They see others are still pursuing it heartily. They have not become atheists, but they have become lethargic and lost fire. In my much- repeated analogy, the gold that has come so easily has now turned into a leaden patience, and now all they have is the soul’s own patience. (This is supposedly from both Rilke and Theresa of Avila.) Wait, dependent and sure on God’s mercy to return to them and looking for what they can do on their side to regain it. But it seems like it may be a long, long time before they will recover it, if at all. Their main work now is the soul’s own patience.... read more


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The Bedouin Culture in Jordan:  

Bedu, the Arabic word from which the name Bedouin is derived, is a simple, straightforward tag. It means "inhabitant of the desert," and refers generally to the desert-dwelling nomads of Arabia, the Hisma- the sandy desert of Wadi Rum, where David Lean Epic – Lawrence of Arabia was filmed, the name of the tribe is Hweitat. The north Harra (Black Basalt Desert), Alsrhan Tribe, near to the border with Iraqis. We have got two Bedouin types in Jordan, three months, and five years, Nomadic for five years always near a greeny area and water spring, but both types share the same traditions, HOSPITALITY AND PROTECTION THE GUEST IS THE CODE AND THEME OF THE BEDOUIN LIFE. You may spend the guest duration in the house of the hair in Arabic (Beit Sha’er) which is three days and third, roughly 80 hours unless if you need urgent help of the owner of the Bedouin tent. How to tell the owner you need his help or protection? A lot of signs for that the first sign take the band which always the Bedouins wear it above the head address and put it around his nick, second sign is to tide the tussles of the head address, the third sign to keep holding the WASET: the wooden column in the middle of the house of the hair. During the guest duration they  will serve  you all meals basically at lunch time is MANSAF which is lamb cooked with goat yogurt  served on big plate of rice add pine nuts pistachio nuts and parsley, add the sauce on the rice. Normally they eat it by hands

However, the word "Bedouin" conjures up a much richer and more evocative image--of lyrical, shifting sands, flowing robes, and the long, loping strides of camels.
For several centuries, such images were not far from the truth. In the vast, arid expanses the deserts of Arabia, the many tribes of the Bedouin journeyed by camel from oasis to oasis, following a traditional way of life and maintaining a pastoral culture of exceptional grace, honor, and beauty.
Most of the Bedouin tribes of Jordan are descended from peoples who migrated from the Arabian Peninsula between the 14th and 18th centuries, making the Bedouin themselves relatively recent arrivals in this ancient land. Today, many of the Bedouin of Jordan have traded their traditional existence for the pursuits and the conventions of the modern world, as startling changes over the last two decades have irrevocably altered the nature of life for the Bedouin and for the land they inhabit. Nonetheless, Bedouin culture still survives in Jordan, where there is a growing appreciation of its value and its fragility.
Few places in the desert are capable of supporting the life of even a small community for an extended period of time, and so the Bedouin of Jordan , like those of Arabia, would stay on the move. With herds of sheep and goats as well as camels, the Jordan Bedouin migrated from one meagerly fertile area to another--each offered sustenance and shelter for time, while the others were naturally replenished.

In such an unforgiving environment, any violation of territorial rights was viewed with severe disfavor. It is a hallmark of Bedouin culture that such trespasses were neither easily forgiven nor quickly forgotten. At the same time, a shared respect for the dangers and hardships of the desert imbued Bedouin culture with a profound and justly celebrated sense of hospitality. In the vast silence and brooding solitude of the Sinai, simply encountering another person was--and in some regions still is--a rather unusual and noteworthy event. A new face was cause for great interest, for happy generosity and careful etiquette, and for common civility, all values celebrated in Bedouin poetry, sayings, and songs.

Bedouin customs:
The Bedouin of Jordan the Thoab, a long, hooded robe that is a standard form of clothing both in the teeming metropolis of Jordan
The most easily recognized aspect of a Bedouin’s attire is his headgear--which consists of the Shmagh-cloth and 'agal-rope that constitute proper attire for a Bedouin man. The headrope in particular carries great significance, for it is indicative of the wearer's ability to uphold the obligations and responsibilities of manhood. Bedouin women, too, signal their status with their headgear--while all women are required to keep their hair covered, married women in particular wrap about their forehead a black cloth known as 'asaba.

Bedouins mark their graves with exceptional simplicity, placing one ordinary stone at the head of the grave and one at its foot. Moreover, it is traditional to leave the clothes of the deceased atop the grave, to be adopted by whatever needy travelers may pass by.
A Bedouin tent is customarily divided into two sections by a women curtain known as a ma'nad. One section, reserved for the men and for the reception of most guests, is called the mag'ad, or 'sitting place.' The other, in which the women cook and receive female guests, is called the maharama, or 'place of the women.'
Having been welcomed into a Bedouin tent, guests are honored, respected, and nourished, frequently with copious amounts of fresh, cardamom-spiced coffee.
Visitors are also cause for some festivity, including music, poetry, and on special occasions even dance. The traditional instruments of Bedouin musicians are the shabbaba, a length of metal pipe fashioned into a sort of flute, the rababa, a versatile, one-string violin, and of course the voice. The primary singers among the Bedouin are the women, who sit in rows facing each other to engage in a sort of sung dialogue, composed of verses and exchanges that commemorate and comment upon special events and occasions.