KÜLÖNLEGES BÁNÁSMÓD, VIII. ÉVF. 2022/1.

“KILL THE MAN WHO KILLED THE DOG - STORIES BURIED UNDER THE
SKYSCRAPERS”
FOLKTALES OF KUWAIT

Author: Lectors:

Kinga Németh Gábor Biczó (Prof., PhD)

University of Debrecen (Hungary) University of Debrecen (Hungary)

Norbert Tóth
University of Debrecen (Hungary)
E-mail address of the author:
[email protected] …and two anonymous reviewers

Németh, K.(2022). “Kill the Man Who Killed the Dog - Stories Buried under the Skyscrapers”. Folktales
of Kuwait. Különleges Bánásmód, 8. (1). 77-90. DOI 10.18458/KB.2022.1.77

Abstract:
The current paper intends to draw a kind of picture of numerous compelling viewpoints of the Kuwaiti
community relying on folk tales. The research is in line with the theoretical and epistemological questions
that are cornerstones of researching folk narratives.

Keywords: Kuwaiti, folk tales, epistemological questions

Discipline: ethnography

“ÖLD MEG AZT AZ EMBERT, AKI MEGÖLTE A KUTYÁT – A FELHŐKARCOLÓK ALÁ

TEMETETT TÖRTÉNETEK”. KUVAITI NÉPMESÉK
Abstract:
Jelen tanulmány egyfajta képet kíván megrajzolni a kuvaiti közösség számos meggyőző nézőpontjáról a
népmesékre támaszkodva. A kutatás összhangban van azokkal az elméleti és ismeretelméleti kérdésekkel,
amelyek a népi narratívák kutatásának sarokkövei.

Keywords: Kuvaiti, népmesék, episztemológiai kérdések

Discipline: néprajz

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Introduction cool down to below 40 degrees even for the night.

The present article is aiming to introduce the The yearly rainfall is approximately 112 mm, but it
reader to numerous compelling aspects of the comes all at once, causing severe chaos, floods, and
Kuwaiti community through its folk tales while several deaths even today, every other year. The
prying on the theoretical and epistemological land is mostly arid, and nature is unforgiving in the
questions that are cornerstones of researching folk Summer, while only the blessing of air conditioning
narratives. Offering a complete comprehensive made it bearable in the past century.
image of an entire community from this aspect is The winters are relatively mild, however, the
inconceivable under one individual article, temperature can fall below zero in December and
therefore the presented narratives and theoretical January. Tremors can often be felt partly because
questions are the excerpts, extracts of a currently of present-day’s oil production, partly because of
ongoing research project, and its conclusions are the proximity of Iran.
drawn since 2021. Interview techniques were Kuwait is one of the most demographically
applied throughout fieldwork in the Arabic fragmented communities in the GCC, which is the
community in Kuwait, aiming to understand the consequence of its geopolitical, economical
attitudes towards the folktales at large that, position. Only about 30 percent accounts for the
together with previous theoretical findings of Kuwaiti population in the country. The remaining
previous researches, analysis of texts, draw the 70 percent consists of about 1.1 million Arab and
theoretical frameworks to a non-westernized 1.4 million Asian expatriates. Nearly 98 percent of
anthropological understanding on the world-view the population is urbanised. Only about 25 percent
presented through the examined narratives. of the country is built today, urbanised areas are
The narratives were chosen from previously concentrated along the seaside of Kuwait where all
noted down collections in English, and all the the essential infrastructure is being built and
interviews were concluded in the same language developed. The outskirts of the desert areas are
throughout a 3 months period. The chosen subject characterised by and used for oil production,
also necessitates the understanding of Islamic military activities and farming.
religious and cultural principles and their Kuwait City was established as a sheikhdom in
standpoint of pre-Islamic textures, which are 1613 after the Portuguese rule over the country
widely explained under this article. ceased (the old gates of the city can still be seen at
the old borders). A network of semi-nomadic
tribal alliances was particular to the society which
A brief introduction of Kuwait sustained living by means of shepherding, fishing,
Kuwait stretches in the North-East areas of the pearl fishing, and trading.
Arabian Peninsula on the borders of Asia and the The civil processes that were so particular to
Arab world, next to Iraq in the North, Iran in the Europe, and have produced a considerable pop
East, Saudi-Arabia in the South. culture had not started in 17th century Kuwait,
The country is a semi-arid desert area in the GCC which was still ruled by Iraqi origin shaikhs at that
without any rivers or freshwater resources, where time.
the average temperature is around 50-celsius From the 18th century, however, the area has
degrees in the Summer months, sometimes 60-62. gone through considerable changes, and it became
The sun is inescapable, and the weather does not the most important trading center of the region,

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developing significant diplomatic and trading loss and generating “folklore-movements”, have
connections with India, Oman, Arabia, Iraq. barely had any effects (if at all) in the theocratic
Kuwait played a key role in trading between Islamic areas due to the preserving and tradition-
Aleppo and the Persian Gulf in the mid 18th based core-values of Islam.
century, and sea trade started flourishing also, while It can be generally stated that in such societies,
the region has accumulated incredible wealth, the “communal-spirit” is less exposed to changes,
utilising its geopolitical position. which phenomenon (in this case) may be attributed
Kuwait was able to become a stable foundation to Islam as a main idenity-constructing element on
of the Persian-Gulf trade, due to its politically a nation-wide grade.
neutral position. They are the best shipbuilders, Understanding Kuwaiti folklore and traditions
fishermen, and tradesmen of their age in the through its folk-tales require drawing
region. fundamentally different epistemological, theoretical
Kuwait used to be referred to as the Marseilles of frameworks, as the ethnographic methods were
the Mubarak-era (18th century), a religiously also bound by culture-specific scientific
tolerant, cosmopolitan society of traders that development. Taking into consideration the nature
attracted incredible crowds. of the examined area, one must change glasses to
see a much clearer picture and advance towards
true anthropological understanding.
Epistemological questions from a Folk-aware (Al-Shamy, 2017) research methods
comparative perspective - Is “folktale” a grew out of the area-specific, 17- 20. century
relevant identity construction factor in the turbulent events. These methods were not only
Kuwaiti national character? directed towards understanding one’s self but to a
Folklore and national movements aiming at self- much clearer (mirroring or even comparative and
definition were on the rise in the same era in romanticised) understanding of the exos, without a
Europe; Epithets such as folk (“volkskunde”) in truly tangible need for understanding the self-
these movements, implied to be the roots and/or perception of the “other”. This raises important
catalysts of a consensually represented national ethical questions, which are represented only
identity in the process of the establishment of the through application rather than detailed
Hungarian civic society, thus the foundations of explanation under this article. Such is crucial, as
modern ethnography and national identity have even Arab folklorists adapted the European
been laid. On the contrary, the rapid economic and research tools and methods (Al-Shamy, 2017),
social changes of Kuwait, still have not been which do not necessarily correspond to actual
sufficient katalizators of significant civic research needs and requirements specific to the
movements. Although a new urbanised “middle- given group.
class” appeared, that shall not be confused with the An interesting phenomenon that while folklore,
Hungarian or wider European context, instead, oral traditions were flourishing and fairly well
shall be looked at through a customised magnifying survived before and during Christianism, and the
glass and defined within its own characteristic tools developed during the industrial revolution,
niche of definitions. urbanisation, were means of preservation and
The same socio-economic processes that entirely provided the backbone of identity construction, in
re-shaped and transformed the European more or Kuwait an inverse process and erosion on such
less secular systems causing a sensation of identity- texts, legends, myths, sagas can be observed. These

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stories have been transformed into Islamically which shall and must be a cornerstone of research
acceptable narratives or have been ostracised into aiming to understand the exos, the narratives that
the kingdom of oblivion. (Germanus 1961). Islam, are still used, provide a reflection image of the
on its rise, gave the backbone of identity world-view of the community.
construction in Islamic regions. Islam in its mission It is clear from the answers of Kuwaiti people,
takes on anyhow, unifying nations under the same that the “term” folk for the local community, is
umbrella of ethics and beliefs whilst not oppressing attributed and linked to the image of the nomadic-
the culture itself. All of its elements are free to semi-nomadic tribes’ lifestyle that used to roam the
flourish as long as they are not extra-norm desert living the romantic life of the “puszta”
phenomena to Islam. Consecutively, Islam has which are mostly rejected by the presently
minimised the role and significance of pre-Islamic urbanised. It might be concluded that this
politest poets and storytellers leaving in place only phenomenon of oblivion is the opposition of the
texts that were not extra-moral to Islam (Germanus “urbanised”- “modern” - civilised and the
1961). “primitive” - “natural” - “country-like”.
Islam provides a set of very specific moral The interviewed individuals were not only unable
guidelines. According to its set of rules, any to accept or even interpret such stories when heard
entertainment is permissible that is not but cannot give any references that they have heard
encouraging acts of Islamically immoral activities. as a child. The education, the classic (canonised)
Therefore openly polytheistic ideas, worshipping of literature are simply not accommodating such
idols, and their stories cannot circulate to the narratives. The literature in commercial use is the
audience. classic Arab Islamically acceptable texts, written in
Pre-Islamic archaic texts, the oral tradition, Fusha and modern-day standard Arabic, not
therefore, cannot stand in such a significant dialects, which further deepens the trench between
cultural and epistemological normative role as in folk-customs and self-image. As per such
the European scientific traditions and their history. information, it can be hypothesised that this
This propounds, how much would these stories phenomenon is, in part, a conscious self-
really tell about the people of Kuwait today? The representation of leaving the past of illiteracy and
answer lies in the contemporary narratives to be poverty behind.
found in the country.
It is a compelling idea that the oral, folk (as they
call it “pop”) narratives, are either niche formulas Folktales of Kuwait and mythical creatures of
in this geographic region, there are variants of the the desert
already noted down narratives (such as modules or AlKhamiri (2015) referred to folktales as the
variants of the Arabian nights) or narratives of historical-narrative and moral educative tools of
Islamic relevant contexts (the latter one is the the illiterate population. In Bahrain, such roles are
effect of Islam’s normative-selective role in undertaken by women and were called to live by
preserving narratives). the need of disciplining children (go home on time,
In the case of variant narratives or survival go to bed on time, etc.)
modules, the exact geographic origin is considered Researches of the fairy tales and most magical
mostly irrelevant under this article from an analytic stories that are so important throughout the history
viewpoint of these stories while searching for the of Western epistemology are scarce in the Kuwaiti
deeper meaning, the self-image, the world view, - and in general the Arabic - scientific literature

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(Hurreiz 2002, p. 38), due to the nature of the practically impossible to peal the two off each
commonly known, interpreted and used stories that other, and Islam even nowadays has an absolute
is - from one hand - the consequence of Islamic normative role over cultural phenomena. Therefore
aspirations mentioned before in this article, and understanding the particular questions Islam raises
that the surviving texts are passed down in Kuwaiti towards narratives is inevitable.
dialect, which is not the preferred language of the The below quote from Al Sousi perfectly
canonised literature. (It is important to mention, as summarises a prevailing mentality towards Arabic
speakers of different dialects often have difficulties folktales and legends that are extra-norm to the
understanding one another without the aid of culture and the religion today.
standard modern Arabic). “He further said - AlSousi - all these myths and folk
The noted down and preserved narratives are tales and mythical characters spread around the society at a
mostly classical poems and stories from the Islamic time when illiteracy and ignorance prevailed. With the
era, and they are rarely epical, however even they advent of modern times and the ubiquity of education these
are rich in survival motifs (ghoul). Works such as old wives’ tales have fully receded and children can now go to
the Iliad and Odyssey are entirely missing sleep without being prodded with the tale of a terrifying
(Germanus, 1961), or date back to the pre-Islamic ogre.” – KUNA archives - By Sarah Al-
era, and not paid much attention to, as it is the Mukhaizeem” (Kuwait Times, 2019/01/17)
literature and works of “fire-worshippers” (an emic
category in the Islamic community, referring to Opinions to the contrary however can be heard,
pagan cultures in general that were worshipping but they are much more particular to academic
idols, not the monotheistic God). fields. Mohammed AlHaddad, professor of
The dissociation between high-culture and pop- Anthropology at Kuwait University states in the
culture is extremely well articulated even though same article, that mythical folk tales are organic and
the availability of scientific literature and demand inseparable parts of the narratives of any nation.
towards literature. The term “folk” or folk culture He hypothesised that the below-mentioned
is implied rather as heritage and is the field of characters were called to live by the need to
historical studies. Even its interpretation does not discipline children in a very cruel and arid natural
imply such a positive content as in European environment where simple everyday existence itself
cultures. The Arabic ”‫“( ”إرث‬eerth”) is the is a challenge as mentioned before. Accordingly, it
equivalent of the English term “heritage” which is is not unanticipated that the tales of locals were
used for all inherited traditions, whilst the term filled with scary figures of the heat and the desert
kharareef (in Emirati dialect) is the equivalent of a as explained through the examples below:
fairy tale. The rest of the interview subjects The “Tantal” (Kuwaiti dialect), is a 3 meters tall
however did not understand what “folktale” black male figure with disheveled hair, whose steps
means, they were familiar only with the term “fairy are rumbling, and is wandering through the
tale”. When asked to mention a few of them, they landscape at night holding a huge stick, looking for
cited Western stories such as Cinderella and victims to beat them to death. Sometimes,
Frozen. The explanation lies in the Islamic becoming invisible, searching for young children to
viewpoint of storytelling, permissible forms of kidnap them. Even though this story rarely says
entertainment, and the question of authenticity. anything to the people of Kuwait, the word
Islam is often referred to under this article since “tantal” is still used to describe exceptionally tall
culture and Islam are so intertwined that it is men and women in the local dialect (Alhaddad).

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Without any doubt, these are intensely eerie is always taken care of by a male relative, let it be a
characteristics, especially for a devoted Muslim. brother, a husband, or a father. A woman living
Grooming alone has extensive importance in alone in the streets is inconceivable from an
Islam, and tangled, ungroomed hair marks a person Islamic perspective.
that does not care about himself and is outside of Therefore this character is unquestionably extra-
the community. Tangled hair indicates first a norm to the community. Second of all, dirt as an
traveler, second, someone who for some reason epithet of extra-social characters that mean danger
does not care to follow Islamic imperatives. to the community is a repetitive motive. (By
Blackness is also undesirable for the community. It Islamic standards, dirt is unacceptable and implies
is not only that white and fair skin are attributes of low status, someone who refuses to comply with
absolute beauty and status, but blackness also dirt, Islamic standard practices, such as the daily five
and lower social status (a summary of a story will voodoo - ritual washing before prayers. For a
provide a sufficient example later on in this article) Muslim, appearance, especially the tidiness of
that may be dangerous to people. clothes is a primary matter.
Al­Seolu, is a Nubian (presumably black) a Um Al­Sa’af Wa­Alleef, is a grotesquely disfigured
Nubian slave with long teeth who kidnaps and eats woman, flying around on a palm leaf. (Hani
children. (Yousef Bin Issa Qinai, Pages from the AlSousi)
History of Kuwait, 2017). These tales and stories Hemarat Al­Gayla, is a half-human, half-donkey
seemed so real to the folk even in the early 20th character used for scaring children. They were told
century, that the death of a 10-year-old child who that if they don't obey, this character will kidnap
drowned in water in 1910, was blamed on Al- and eat them. People being eaten is a common
Seolu. The contrast between past and present element in these narratives.
awareness of these narratives is compelling, The character of Al­Duaidea is a glowing, hot
however not without reason. piece of amber that entices people to follow it,
This oblivion is probably the result of two causing the person’s tragic end. This (and many
processes. Firstly, after discovering oil, the local others) character resembles the narratives about
society has been transformed and urbanised at a the ghoul. Ghouls (just like djinns) are able to take
historically unprecedented pace, which not on any form and are masters of deceit, whilst their
surprisingly tore up the fabric of traditional life, aim is inflicting damage.
and consequently, its living narratives. Secondly, The character of Bu Darya is a very characteristic
with the fast pace spread of media and technology, and well-known figure, that is infamous in societies
Islamic principles are a lot easier to access and to that base their living on the sea. It’s a half-human,
spread, which is utilised exceptionally well in the half-fish character that tricks fishermen into
country to the benefit of Islam. thinking that someone needs to be saved, by
Sehaila Um Al­Khalajeen, is a homeless woman screaming in the middle of the night for help.
who is digging in a litter to find rags she can sew Anyone who attempts to help and approach this
together and wear. These rags are often too big, so figure is cruelly pulled in the deep and drowned
she is pulling them in the dirt after herself. From there. (AlSousi).
an Islamic point of view, this is an ultimately
absurd and disturbing image; the woman is Many characters, but especially Hemarat Al
homeless, which is an Arabic, Islamic society is not Gayla implies manifestations of ghouls. A ghoul
only unacceptable but almost impossible. A woman can take on any form, mostly of beautiful women,

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however, the figure of the legs is never changing. A perceived reality for most people living in Arabia.
ghoul is unable to get rid of the hoofs and the Throughout different historical and religious periods, the
curbed donkey or goat legs. These mythical figures character of the ghoul remained the same, being represented
of Kuwait may be representing an archetype of an as an ugly human-like monster that dwelt in the desert and
evil creature, or evil in general. The frequency of secluded locations, in order to delude travellers by lighting a
repetitive characteristics is striking and suggests fire and thus leading them astray. In some cases, this
more than coincidental concurrence (of deceit, creature was said to have killed travellers.” (Al-Rawi,
invisibility, ability to fly or to hide, to change form) 2009)
with the ghoul itself, that may be perceived as the From an Islamic perspective, the ghouls are
archetype of the Djinn (Iblis) of Islam. It may mentioned in the Hadith as those Shaytans (devils,
appear so, that the djinn’s archetype can still be who refused to prostrate to Adam and follow the
found in these “old-vives’ tales”. To provide order of Allah) who were forbidden to enter the
further explanation, let us have a glimpse into the Heaven, and despite being gradually ostracised
character of the ghoul and the djinn. from each sphere, continued to rise to the Heavens
Djinns are very complex characters of the Quran. and they were burnt by comets. Those that weren't,
The literal meaning of the word is to “hide” or to became deformed, were driven to insanity, and
“conceal”. The word originates from the Arabic then fell on Earth, to deserts, where they are forced
“janna”, which means “to hide”. Djinns are to roam as ghouls.
invisible, humans have no ability to see them. They Conclusively, pagan folk narratives and those
are created from smokeless fire, and just like influenced by the Quran and the hadith, have
humans, have free will. They are also ordered to attributed the same characteristics to the archetype
worship the one and only God. “And I did not create of evil and dressed the fears of Kuwaitis in the
the jinn and mankind except to worship Me”. (Surah Al- same clothes throughout centuries. The lurking,
Dhariyat, verse 56.) invisible evil that is untouchable is one of our
In Surah 72 of the Holy Quran, the jinn recant worst nightmares in common. It can be anywhere,
their belief in false gods and venerate Prophet hence we don’t even know about it; it may destroy
Muhammad for his monotheism, however djinns, our lives before we notice, it may kill those we
just like humans, can be Muslim, non-Muslim, and love, and may rob our most precious aspiration,
have the free will to repent, convert and follow. the desire for eternal life, and our only weapon
Those who refuse to follow are called Shaytan. against this evil is our belief in God, our obedience
Shaytan was the djinn, (Iblis), that refused to to the prophets, to God, our parents, and whatever
prostrate in front of Adam, therefore was cast out means to offer protection against getting devoured
of Heaven. The djinn are invisible by nature, but or lost in the fire of hell.
are able to see and influence humans. Their (the In all these characters, one single trait is striking;
disbelieving djinns, followers of the path of Iblis) deceit and invisibility, which represents the fear of
purpose is to take humans away from the path the unknown that we are all defenseless against. No
dictated by God. one has a weapon against an unknown, invisible
Many attributes of the djinn appear to be similar and deceitful enemy, only the obedient one, who
to the ghoul that the Quran, the hadith and several follows the advice of a wiser one, let it be a God or
authors further explain. a parent. Anyone who ever felt the endlessness, the
“As a kind of devilish genie, the ghoul was part of beliefs complete darkness, and the silence that is the
held by Arabs long before the advent of Islam and was a deepest in the desert, anyone who has ever burnt

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thirsty under the desert’s scorching sun will The tales

understand these narratives in a deep-down Apart from the mythical creatures of Kuwait’s
elemental way. Wandering alone in blind darkness oblivion, some narratives are still well understood
through thick silence in the desert is one of the and relatable for the local community, due to the
mightiest experiences one may have. The lines that historical and religious context of the tales. Below,
Gyula Germanus wrote live only in those who three of these narratives are summarised and
once visited these landscapes and understood the briefly analysed. The analysis is an attempt to
importance of the support of its people, the provide an insight into the world and self-
closeness of the community. One must experience perception of the local community.
the desert, to understand the Arab soul and its
narratives in real depths, on a cellular level. Kill the man who killed the dog
Hence it is compelling that all interview subjects The name “Kill the man who killed the dog” (It is
remembered the character of Hemarat al-Gayla and a badu (badawin) (plural of Bedoons) folktale that
the Tantal, the Ghoul, but not the rest when they was noted down by H.R.P. Dickson around 1949.
were asked to recall a story about these characters. H.R.P. Dickson was a British political agent who
They could only remember their parents or lived most of his life in the Middle East, and as
grandparents scolded and scared them saying “if being wet-nursed by a Kuwaiti woman, was treated
you don’t obey the Tantal or the Ghoul will take as part of the tribe, and the culture literally was his
you away”, but nothing more than this was quoted, own. The term “badu” is an emic name that refers
not even a contemporary urban legend. Further, to a stateless minority of Arab tribes that were not
none of them were able to describe the looks of included as citizens at the time of Kuwait’s
these characters. When being asked what they independence due to their political affiliations.) is a
think about folk tales, they didn't understand either realistic approach and follows the usual pattern of
the question or the term. After further any folk narrative; one reappearing motif that
clarifications, they explained that they associate describes the conclusion is given as a title.
folk tales with actual historical narratives about The story tells about a family from the Mutairi
actual people such as fishermen and shepherds that tribe and a poor shepherd man with very little
lived in real life. (Also a compelling conversation is affluence and social status. One day, a man of the
how alien metaphors and figures of speech are Mutairi tribe went to the poor shepherd. His
perceived within the community). The interview shepherd dog started barking at the visitor, so he
subjects one by one, without exception, stated that shot the dog to death. The poor man’s damage was
the narratives of these characters are just scary great, as without a shepherd dog his animals barely
stories from their old lives, and they minimised had protection. The three Mutairi sons of the poor
their significance as they were not true stories. man’s neighbor told their father about what
The interview subjects were, without exception, happened and asked for his advice. He just said,
living in Kuwait City (not in rural areas), grew up, “Kill the man who killed the dog.” The sons did
were educated in and working in Kuwait, are from not follow his advice, as they judged that a man’s
different Arab nationalities, and are between the life for dogs is not on par. While the sons did not
age of 25-60, men and women. It was a common follow the advice of their father, the old man got
question they asked through the interviews “why abused 2 more times, got beaten, and his properties
are you even searching for these old stories, I don’t destroyed, taken each time. The sons asked the
understand”. father what to do on every occasion and the father

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answered the same. “Kill the man who killed the that is obvious, but also a powerful statement
dog”. The last time the sons decided to listen, as about one essential principle that is fundamental to
their father told them that the poor man’s abuse all Abrahamic religions; Advice and guidelines
wouldn’t have gotten this far, had they listened at from above must be followed not out of respect or
the first instance he advised them. They searched fear, but because they are given for a good reason.
for the man who had killed the dog, and after this, The wiser ones, (God, parents, tribesmen) do have
the poor man got reimbursed for all of his the knowledge that the young generation does not,
damages, his honour was restored. regardless of the amount of experience or the
quality of the character they have. There are
This very tale holds valuable information about situations, where one must follow seemingly
various aspects of the principles that guided desert nonsense, foolish or even cruel orders to save a
life. The narrative in the first place, names the life. However, since the sons ignore the fatherly
Mutairi family, therefore most conclude that this is advice, someone else, someone weaker who is not
a story that actually has happened among the able to defend himself suffers. This is another
people of the same tribe, and it is true. Since the intricate and important implication of Islam.
name is mentioned, it is most probably an Whatever one does will affect the other one. Your
authentic story taking into consideration Islamic honour is my honour, your problem is my
narratives. problem, your shame is my shame. It’s a common
The conflict arises from a very realistic situation phrase that is repeated among Muslim couples that
and has a dire outcome. A poor man’s most I am your blanket, you are mine. Whatever we do,
important companion is cruelly killed for no will affect the other one. In Islam, it is not only
obvious reasons other than doing its “job”, trying desirable, but it is commanded to have a good,
to scare off the “intruder”. This act is not only supportive relationship with neighbours, and even
cruel for the empathetic, but it is also a terrible defend them if necessary. Therefore the sons didn’t
crime in the eyes of Islam. According to the only disrespect their father but also failed to follow
religion, killing without any well established reason through with their duty to Islam, and in addition,
(for honour, eye for an eye, or slaying animals for they make the same mistake 2 times until they
food etc.) is forbidden let the subject be a human realize that without an effective intervention their
being or an animal. Further, under Islam, a working neighbour, a poor defenceless man may be abused
dog is not only a living being destroyed for no to death. Each time, the old man is being abused
reason in this case but a very important asset for a by different people, still, the sons choose to go
shepherd. Therefore two instances of sin are back to the original problem and the original
committed right in the beginning. As the events advice. The solution to the conflict is killing the
move forward, and the sons are asking for their man who killed the dog. The killer in this case is
father’s advice, other mistakes are made. The nameless and faceless, his personality or where he
father, who is to lead the family by merits of is from is not important, only his act bears
wisdom, is giving advice to the sons, which seems significance.
unreasonable to them. Therefore, instead of The sons kill him to solve the original mistake.
listening to the advice of their parent (which would They do not touch any of the other abusers, that is
be their duty under Islam), they choose to act not the core of the original moral of the story.
according to their own opinion. It is not only the They reach back to the root, the beginning of the
disrespect against the parent and the stubbornness conflict, and the problem, which is not actually the

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dead dog, but their disrespect to their father. The Having faith in its laws and following them is
conflict was able to spiral so far because a essential for the peace of the group.
seemingly minor act and minor death have not Another tale that is very rich in ethnographic
been retributed either the way it was advised or any values is the one of the black pearl and the white
other way. The sons tried to console the old man pearl. As mentioned before, Kuwait is famous for
by talking ill about his abuser, but no follow-up its pearl fishing traditions, and the Gulf is
action was taken, therefore they made the old men incredibly rich in good quality pearls. Maybe it
a hunting prey, labelling him defenseless by their doesn’t come as a surprise that a community that
lack of action that was rooted in their disobedience sustains itself by means of pearl fishing, fishing and
to their father. Consequently, as Islam says, one seatrade, will also be rich in stories organised
thing is coming from the other, and they get out of around these professions. The story is about a true
hand and the old man suffers the consequence of rarity, a black pearl. The main characters are a
disobedience and the actions of cruel, moral-less black (African origin) pearl diver and a princess
people, bedoos (which is an interesting from Baghdad (today’s Iraq). This princess used to
representation of ethnic stereotypes in the story). have a beautiful black pearl that she received from
When the sons decide to listen to their father and her father as a gift. However the pearl was
do as he asked, the order is restored. However a beautiful, she wanted to have the exact same match
man is killed and his family could easily ask for for it, so she started to search for someone who
blood money, no one does. This is the motive of could bring it for her. She found a famous pearl
justice being served and its understanding. It’s not fisher whom she interviewed. It came to light very
only that the old man gets reimbursed and even quickly from the conversation, that the young
receives some gifts, but his abuse stops completely man’s father was the one bringing the first pearl to
from that day on, as the community understands the king, and he paid with his life for this quest, as
that the abuse against him is retributed, therefore a huge octopus was guarding the treasure. The man
wrongdoings have severe consequences. doesn’t want to go, but the princess convinces him
In conclusion, the moral of this folktale is that with the promise of treasures, however the young
the order is abused when people abuse their power, pearl fisher makes it clear that he goes on the quest
and the abuse just continues as long as someone because he is enchanted by the beauty of the
takes the necessary steps that may even be more princess. He goes on the quest, and he almost loses
severe than the original crime. The aim of such a his life too, although he secured it in a smart way,
moral is to articulate that wrongdoings have and relied on the help of his companions too. He
threatening consequences, retributions. As taking a returns to the princess and gives her the black pearl
man’s life for a dog may not seem rational at first that is the perfect match of the other one. The
sight, in this instance was the only solution to stop princess is giving away several “hints” that the man
further abuse. The order was gradually demolished impressed her, and offers him not only the half of
by the disobedience of the sons and was restored the kingdom, and the princess seems ready to even
by their obedience. One may not go too far saying marry the hero. The young man professes his love
that the old man in this story may represent to the princess, but instead of the happily ever after
destroyed justice, the abusers represent injustice, that everyone would expect, plunges his own
and the father represents the law and order of dagger into his heart stating that such a love and
Islam that restores peace in the community. marriage is not possible.

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To put such a sad ending in context, it is best to fearing person who with his daughter will live an
provide some information about the history of the honourable life even in poverty. However these
Arabian peninsula. Arabs starting from the 8th kinds of marriages are extremely rare in real life, it
century have been wealthy traders, trading with is impossible for a man to expose his poor finances
many goods, including slaves. The slaves were sold or that he is not able to fulfil the role of the
to them or taken by force from the African provider. The protagonist of this tale is risking his
continent, mainly Sudan, Tanzania, Somalia. The life to fulfil the wish of the princess, and later on
slaves oftentimes didn’t only convert to Islam, but takes his own life because it is a social paradox for
earned their freedom, and entered professions, them to live together in a marriage due to the social
such as pearl diving. Even though people of colour and the racial difference. Even though Islam says
were able to get their freedom back and earn their that all races and nationalities are born equal, such
living, their social status has never risen high. Such inter-racial marriages are almost unimaginable even
a wedding between a “working-class” person of today, at least there are a very few examples. Last
colour who used to be a slave and a princess is and not least of all, it is more than dramatic that
impossible even if all the requirements are met (In from the beginning of the folk tale it’s
present day Kuwait, lower class jobs are usually understandable that when the princess is looking
done by people of colour from third world for someone who can bring the pair of her pearl,
countries regardless of their qualifications. Ladies she is looking for a husband who would bring her
usually marry from their own social class or higher, the highest of her desires even at the cost of his
men do accept a bride from lower social status life. The man - even though not easily - accepts the
groups.).. Dowry - a gift willingly given by the mission, and he himself states it’s for the two most
husband to his new wife - is a mandatory custom beautiful black pearls in the world, the eyes of the
advised by Islam and compulsory by tradition. It is princess. He sets out on the mission even though
for the bride to prepare herself for the married life, he already understands that this kind of love is
and proof from the groom’s side that he is able to impossible for him. He still fulfils his promise, and
provide the necessities and above to his family. chooses to leave this world of hopeless love
Dowry is often a financial security for the wife despite the princess accepting him as an equal
above the nafaqa that she receives in case of suitor.
divorce. It used to be and is a common problem As of the above, it is conclusive to state that the
today that the extreme financial requirements of a oral narratives which still may be circulating are the
marriage mean a lifetime burden for a man to Islamically, culturally relevant and acceptable
overcome, and many therefore stays unmarried, narratives or variants of pan-Arabic (the same tale
even though Islam does not require the man to of the “black pearl, white pearl” is found also in
overload himself. In fact, Islam teaches modesty Baharein for example) motifs that were all heavily
and temeperance, as in the example of the young influenced by the development of Islam, the spread
man who was asked by an old one to marry his his of literacy, language reforms, urbanization and
daughter. Being poor, he asked his future father in multimedia, erosion of the traditional community
law, how he could marry his daughter. He is poor, (urbanisation and migration - multiculturalism).
he doesn’t have any possessions other than the These stories present a morally, socially relevant
verse he can recite from the Quran. “Then recite the content that serves an educational purpose just as
verse and let that be the dowry for my daughter”, said the the tale of The helpful dog (collected by folklorist
old man, as he understood the groom is a God Hasan Al Shamy around 1970), in which one of

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three poor sisters makes her luck through morally of the hearth. These words are short but heavy,
desirable decisions and luck. and reading superficially it is easy to ignore the
This girl is from a very poor family. One day the depth and the seriousness of the situation that the
father brings home a pot of meat and starts protagonist leaves behind. Unimaginable poverty
cooking it on the fire. However the girls were and hunger, where a little girl must run away with a
hungry and greedy and they kept taking from the pot of raw meat to not starve. She is incredibly
pot before the meat was cooked properly. The lucky to be taken in by a prince, whose motive is
youngest girl got so angry that she grabbed the pot the representation of a male guardian who is
and ran away with it, and her dog ran away with committing himself to care for the girl in need. It
her. She fell asleep at the palace, where the prince was a common custom in Arab countries (and
took her in, washed, dressed, fed her, and seeing hadn’t died everywhere) that girls got married off
how beautiful she was, he married her. After this, a early, against or even by their will to a male
series of careless words she said had put her in compatriot, family member or a good-willed
trouble, but her dog advised her. Following the person for the sake of having someone to provide
dog’s advice she gets out of trouble, and continues for them. Arabia and in general the Islamic world
living happily with the prince. After all, the dog has been an environment where women did not
decided to test the girl, and pretended to be sick, to only depend on men (a guardian), but it was (and it
see how she would treat him. To his is today) their most important mission in life to
disappointment, the girl treats him badly, so he take care of the women around them. A man is the
decided to tell all of the girl’s lies to the prince, as provider of his family, and is unconditionally
he helped her to lie about her identity. The prince responsible for all of his wife's needs and demands.
ostracised his wife from his bed, and she had to If a father dies, usually the oldest son takes care of
live in the kitchen, doing all the dirty cleaning jobs. the mother, brothers are taking care of divorced or
Then the dog became sick, this time for real. The widowed sisters, often first cousins and uncles are
girl treated the dog well at this instance, and marrying first cousins and nieces if the situation
although the dog passed away, the prince took his necessitates. It often happened that crowds of
wife back, whilst this act had no connection with women remained without men after an
her amended actions. unsuccessful battle, or simply the family was hit by
This story is not only teaching morals, but also a disaster, or was poor. In this tale, the protagonist
gives an insight to the dynamics of relationships is lucky, and fate provides her a male caretaker.
between men and women in the Arab world. When she enters the palace, she is immediately
In this example, the tale talks about extremely being provided all her needs, and is married to the
poor people, who are so hungry that the children prince in a legal way. From extreme poverty to the
take the raw meat out of the pot before it has time world of abundance and into a marriage that is
to cook properly. The girl’s jealousy and hunger considered the best possible outcome. Her luck is
leads her to do the unimaginable, and run away only broken by her disloyalty to her dog and that
with the pot, otherwise her sisters wouldn’t leave she is trying to keep her past and family hidden
anything for her. This is a real-life tragedy, drama, from the prince. She lies to her husband. Lying is a
the actual history of Kuwait, where neighbours sin in Islam, so that the story has arrived at a point
borrowed only one piece of match from each where the protagonist breaks the laws of religion,
other, because they couldn’t give back more. This violates her loyalty to her dog who helps her
is sociographic. Raw truth that strikes in the middle through the bad situation arising from the girl’s

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lies, and eventually she is getting punished by when the dog is betrayed by her. The dog really
getting an unfavourable position in the kitchen, dies when the girl corrects her actions, gets her
doing a dirty job. It’s also important to mention punishment and the prince is ready to take her
that her punishment didn’t finish because she has back.
corrected her ways and started to care for the dog.
The tale states that the prince has taken her back
when he started to miss her. Therefore the final Summary
outcome, returning to her life with the prince - is The straightforward narratives with a relatively
not the result of a character development (however small amount of complications or perplexing
it happens in the meantime), but the sole outcome rhetorical forms do not give the impression that
of the prince’s decision upon his emotions. A man the storytellers were aiming to produce artistic
in Islam, has the power to divorce his wife any corpus. The briefed tales are uncomplicated in
time he wants to even without a sufficient reason, form and also very short. They do not contain
but also has the power to reconcile at his will. This numerous layers or segments in structure, they
story is a classic example where a couple separates don't use complicated poetic tools such as
due to a problem and ends their separation when allegories or metaphors. The narratives are straight
the man (and also the woman) feels that it’s time to and simply provide the chronological sequence of
leave the past behind. It’s interesting that the first events, which makes them more of an anecdote
problem results from the clumsiness of the girl. than a fable as long as their structure and category
She tries to cover up a lie with another one. She shall be defined. The simplicity in structure and the
lies to the prince that his beard reminded her of a use of words in fact covers layers of context that
golden broom with gems at home. Due to this one are to be revealed and concede the hypothesis that
lie, she has to get a fake family to herself to be their mere function is to provide moral conclusions
presented to the prince, but when she betrays the to the local community. Without understanding the
dog, the dog tells on her to the prince. This cultural context however, it may be complicated to
sequence of events is self-explanatory, one lie unveil why the pearl-fisher would stab himself in
needs another one, and one must be loyal to the the heart although he won over the princess, or
one who was loyal to her in the most difficult why the man who killed the dog also has to die.
times. The dog here is peculiar. Muslims didn’t This line of story-telling is very different from the
keep dogs as companions (it is only a modern day usual "happily-ever-after" where the evil gets
phenomena), they only had a place at the home if punished and the good is rewarded. The purpose
they had a function (guarding the house, guarding of these stories is to present the audience with
the sheep, etc.). The dog stays with the girl out of examples of how order, let that be the to order of
loyalty. When she runs off with the pot, he runs God or the order of society is abused and the
after her, he doesn’t leave her side, doesn’t run means of restoration of such order.
back to the family. Thanks to his loyalty, and that
magically he can communicate with the girl which The context and the morals offered by these
in itself is peculiar. The dog can be considered here folktales are largely understood within the Arab
as a magical helper, and also the representation of community in Kuwait, whilst the stories themselves
loyalty and finesse or craftiness, as he is the one are generally unknown, which demonstrates the
who advises the little girl on what to do to cover erosion of such oral traditions. Story-telling itself
her lies. The only time the dog betrays the girl is has lost its significance throughout times of

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modernization, while the eased spreading of a typology of the complete corpus. The objective of
deeper understanding of Islam and its principles, this article was not to provide a comparative
transferred such roles to the prevailing religion. It analysis on the examined narratives, but to point
leads to confusion when a comparative analysis is out the uniqueness of the texts, that necessitates a
an aim, and the researcher is unwilling to de- and research attitude characterised by the same
reconstructs already existing categories and epithets, and to provide a unique insight into some
definitions for the sake of truly pioneering aspects of life in Kuwait.
research. Reading and revealing the deeper context
of the offered narratives constrains replacing
comparative standpoints with an independent References
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discussion. It is hypothesised in this article that Western Transformation. Taylor & Francis.
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world-view system that is imminently transforming Folklore. A Thesis Presented to the Faculty of
or displaces and replaces all aspects of culture that the American University of Sharjah, College of
are incompatible with Islamic principles, therefore Arts and Sciences.
understanding Islamic context and history is Al-Mukhaizeem, Sarah (2019). Kuwait’s Favourite
inevitable for accurate analysis. The phenomenon Historical Folktales. Kuwait Times.
of disbelief, shock, or simple confusion upon the Al-Shamy, Hasan (2017). Folklore of the Arab World.
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influence on oral traditions and the transformation Casey, Michael S. (2007). The history of Kuwait.
of texts mentioned above. All the briefed narratives Greenwood.
that were collected and noted down in the last Germanus, Gyula (1961). Arab költők. Magyar
century do have deep connections to Islam, as the Helikon. Kelet fényei felé, Palatinus, Budapest
culture of its people is rooted in Islam itself due to Hurreiz, Sayed Hamid A. (2002). Folklore and
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stated that folktales by the European definitions Indiana University Research Center in
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