Over three beautiful early-summer days on the edge of the Arabian Gulf, the British Society for Middle Eastern Studies (BRISMES) joined with the American University in Dubai’s Middle Eastern Studies Program to host the outstanding “Re-Locating Middle East Studies: New Geographies of Discourse” conference. With eight scholarly panels, featuring over thirty papers, and keynote addresses by Joseph Massad and Gary Bunt, “Re-locating Middle East Studies” was one of the most informative meetings I’ve attended in some time. One of the reasons I found the conference so interesting is that my work on Middle Eastern graphic novels crosses disciplinary boundaries (a crossing that makes a certain amount of sense considering the Middle Eastern Studies’ interdisciplinary nature, to mention nothing of the academic post I hold in in the Middle East), and I ended up learning a lot from the different theories and methodologies that inform academic work in this area. But the real reason that I found the conference so rewarding is that I was genuinely impressed by the quality of the scholarship on display at the various panels and plenary sessions.
Two of my personal highlights were Sameera Ahmed’s “Pushing the Agenda: Cultivating Research Capacity in the Sultanate of Oman” and Luca Nevola’s “Oh SMS Enter the Phone of My Soulmate!: Love, Mobile Phones and the Codification of Intimacy in Contemporary Yemen.” Both Ahmed and Nevola use field research to understand different cultural trends—from the traditional to the postmodern—along the southern strip of the Arabian Peninsula. Ahmed’s research, for example, draws on interviews and focus groups to construct a more robust understanding of veiling practices in Oman. She argues convincingly that attending to the opinions of Omani women toward veiling across different regions (interior vs. coastal), localities (city, village, rural), age, marital status, and educational background serves as an antidote to the often uninvited politicization of the hijab, niqab and burqa. Listening to the voices of women who choose to wear the veil helps us understand the diversity of veiling practices and allows us to begin to approach the complexity of meaning inherent in these practices. Similarly, Nevola draws on field research among Yemeni youth, both male and female, to show how young lovers in Yemen are using mobile phones, and in particular SMS communication systems, to engage in novel acts of poetry writing. Focusing on a set of SMS love poems he gathered during his fieldwork (some of which are whimsical and inventive), Nevola considers how this mode of communication affects the language of honor and modesty, the traditional semantics of love, and the conventions of courtship and marriage in the Old City of Sana’a and the Yemeni countryside. His findings suggest that contemporary telecommunication technologies challenge well-established courtship rituals, while at the same time advancing and deepening Yemen’s rich poetic tradition.