T.M. Johnstone’s Modern South Arabian recordings: collaborative cataloguing and ‘footprints’ of biocultural change in Southern Arabia
Audio cataloguer Dr Alice Rudge writes:
Thomas Muir Johnstone made many recordings during his research trips to the Middle East in the 1960s and 1970s, some of which are of endangered and unwritten languages. The British Library now houses these open reel and cassette tapes, which were acquired from Durham University Library in 1995. The collection is archived within the World and Traditional Music collection with the reference C733. As part of the Unlocking Our Sound Heritage project funded by the Heritage Lottery Fund, these tapes have now been digitised and are being catalogued. The cataloguing of the tapes in this collection containing Modern South Arabian languages was made possible through a collaborative process, which revealed not only the content of the tapes, but also the webs of intertwining stories and lives that they document.
Johnstone had a talent for languages from an early age, learning to speak Polish as a schoolboy, before settling on Arabic (in particular the Gulf dialects) as the language to which he would devote much of his career. However, his work was also invaluable for the documentation and description of Modern South Arabian languages, in particular Mehri, Shehret and Harsusi. He often worked long-term with particular speakers such as ‘Ali Musallam, who in fact spent many months living in London so that Johnstone could continue to work with him. In 1967, Johnstone was also part of a joint civilian and army expedition to the island of Soqotra. Johnstone was the group’s linguist, and accompanying him were also archaeologists, geologists, and botanists (the trip is documented in Doe 1992).
The Modern South Arabian languages Harsusi, Mehri, Shehret, Hobyot, Bathari, and Soqotri are distinct from Arabic. They are spoken in Yemen (including the island of Soqotra) and Oman, as well as elsewhere in the Gulf. Whereas Arabic is from the Northern branch of the Afro-asiatic language family, Modern South Arabian languages are from the Southern branch. Each of these languages are endangered, and are undergoing rapid change in response to urbanisation and the ever-increasing use of the dominant contact language, Arabic, in younger generations. This process of language loss was already happening during Johnstone’s fieldwork, and is continuing now. Modern South Arabian languages are also purely oral languages, with no formal script, making the sound archive’s preservation of these recordings vital for documenting the languages as they were spoken by individuals at that moment in time. As they are unwritten languages, recordings are the only documents.
When beginning to catalogue the recordings containing Modern South Arabian languages, the language barrier impeded us from making them accessible, as to us the content was often unidentifiable. In order to give due care and attention to the cataloguing of this significant and at-risk collection of recordings, we were therefore fortunate to be able to call on the expertise of Prof. Janet Watson, Abdullah Musallam al-Mahri, and Dr Miranda Morris.
Prof. Janet Watson is Leadership Chair for Language at Leeds University. She works on the documentation of Modern South Arabian languages, alongside Arabic dialectology, phonology, and morphology. She is also a fellow of the British Academy. Abdullah Musallam al-Mahri is a speaker of Mehri, and also understands Harsusi and Shehret. Based in Oman, he collaborates closely with Janet, and has co-published papers with her. Dr Miranda Morris, St Andrews University, has been doing extensive fieldwork in Southern Arabia (including Soqotra) for many years, and has researched and published comprehensively on oral literature and on the ethnobotany of the area. She also worked closely with Johnstone in the past, as he was the supervisor for her PhD at SOAS. They all collaborate on the Leverhulme Trust-funded Modern South Arabian languages project, a three-year community-based project which aims to document the Modern South Arabian languages spoken in Yemen and Oman.
Not only were Janet, Abdullah and Miranda able to contribute their expertise towards our cataloguing work, providing us with information on the languages used in the recordings, the content of the recordings, and in some cases the names of the speakers, they were also able to illuminate a profound sense of the time and place in which the recordings were made through their extensive background knowledge – and to situate this within the current context of rapid language and environmental change in the area.
Indeed, environmental and language loss tend to go hand in hand – with the most linguistically diverse parts of the world tending to also be the most ecologically diverse. When the landscape changes, the language we have to describe it also disappears. The Modern South Arabian languages which Janet, Abdullah, and Miranda speak and work on are rich in evocative metaphors and similies that are connected to the particular landscape of the area. For example, if a man is described as axahēh sīmar ‘he looks like a sīmar tree’, he is compared to the Boscial Arabica tree, a tree of the desert and drier mountains that looks like an ‘opened umbrella’. In other words, he is characterised by his ‘height, uprightness, slenderness and a shock of hair’ (Morris, p.c., Watson & al-Mahri 2017:95).
In some cases, particular words used to describe the environment are ‘grammaticalised’ – changing from having a meaning as words on their own, to also taking on a grammatical function. For example, in Mehri, the word śaff (śɛf in Shehret) means ‘animal track’, or ‘footprint’. This word, however, has also been historically grammaticalised – and is now used as the particle śaf, having the sense of ‘it transpired’, ‘as it happened’, ‘really’ (Watson & al-Mahri 2017:95). This particle is a kind of metaphorical extension of the noun śaff (‘footprint, animal track’) that now resonates beyond its original, literal meaning, to encode a sense of surprise, or revelation, that something has turned out to be as it has - just like an animal’s footprints reveal an indisputable trace of what or who has passed by. As Janet and Abdullah put it ‘from sight someone might believe that they are following a camel from one herd, but on close examination of tracks [śaff] discover they are tracking a camel from a different herd’ (Watson & al-Mahri 2017:95). Just like tracks reveal someone or something’s true identity or nature, therefore, the particle śaf describes this sense of revelation and surprise that transpires from new information or evidence.
This experience of ‘revelation’ was reflected in our own process of cataloguing the collection – where tapes that we thought to be one thing turned out to be another, as their true identity was unlocked and thus revealed by Janet, Abdullah, and Miranda. Some of the tapes were unlabelled, others had been placed in the wrong boxes. Our collaborative work was thus fundamental to ensure these sound recordings are preserved for the future with meaning, not catalogued as ‘unidentified’ or ‘unnamed’ and consequently remaining almost invisible in the Library’s catalogue.
One recording was found by Abdullah and Miranda to be of someone speaking in Hobyot – a language we weren’t previously aware was represented in the collection, but are now able to catalogue accordingly. Another recording in Harsusi was rich in ethnobotanical detail. However, as well as doing the essential work of identifying things like language, speakers, and content, Janet, Miranda, and Abdullah were able to unlock something of the time and place that the recordings were made, and in fact, a common theme of some of the stories in the collection was this very experience of revelation, of something turning out to be something else.
Below are three Soqotri stories, translated and interpreted by Dr Miranda Morris:
[C733/8] ‘Story of two thieves’. The two thieves want to learn about thieving from each other. One has a ‘sword’, the other has some ‘honey’. They each don’t know what the other is doing. The thief with the sword offers for the other to buy it, but the other says he doesn’t have money, only honey. They exchange items – only for the man who thought he would receive a fine sword to find it was only a date palm frond, and the man who was given the honey to find he had been given sticks of excrement. They both laughed and said ‘we’re as bad as each other’.
[C733/3] ‘Story of the fisherman from Momi’. The fisherman is looked after by a lady vulture. He feeds her fish and she looks after the house. He goes out and meets some people who ask him to come out with them – he says he can’t because of his ‘old lady’ back home. They say OK – we’ll come to you. He lights a fire and cooks fish for them. He ends up travelling with them for 2 weeks, and gets lost in a foreign country. He finds another boat, lands in another country, and has to live by begging. A man offers him to come and look after his goats, even though he says he doesn’t know anything about goats. He tells him to look after the camels and date palms – but he doesn’t know how to do that either. Finally he says it doesn’t matter, I’ll look after you and give you clothes and food until you die. That night the fisherman dreamed of home and his old life. A witch appears to him in his sleep, and tells him to go to where the sharks are feeding at dusk - you’ll see the sharks with their mouths open waiting to feed. She tells him to cover his face and wade amongst them. He finds the sharks, does as she says, and in the morning finds himself in his own country… In his house, he finds a woman instead of the vulture…
[C733/1] ‘Story of the man and the jiniyya’. A man left Momi [on the Eastern tip of Soqotra]. He is going to see the Sultan in Hadiboh [the capital]. He goes to the home of the representative of the Sultan. He goes to Kam – where the Sultan’s palace is. He meets him at a famous Christ thorn tree called Gidehem. On the way, a woman he meets seems to know him [this is very common of jiniyya] – they go on together, they lie down to sleep – she says how will we cover ourselves – they use his waist cloth. Underneath, he is naked except for his knives. He says ‘come a bit closer’. He sees her ‘tifr’ [this is the one long fingernail which marks out someone as a jiniyya]. Then he knew that she was a jiniyya. He says ‘go away! I know you!’. He grabs his knives and stick and sleeps elsewhere and then runs away. She chased him all the way home to a house that wasn’t his, where he wakes up a sleeping man. He couldn’t explain himself as he was too stunned. The jiniyya says ‘that man has been rude and he will do no good and he will die’. Then he was dead...
In these Soqotri stories, the ‘sword’, the ‘honey’ the ‘vulture’ and the ‘woman’ all undergo a process of 'revelation', and turn out to be something other than was first thought. Here, a date palm frond, sticks of excrement, a human wife, and a jiniyya. Similarly, Miranda also writes that much Soqotri poetry (which the T.M. Johnstone collection also contains) makes use of a poetic device she translates as 'veiled language', from Soqotri di-ḥarf 'concealed', and di-xīlīyə 'placed beneath'. This is where the true intention of the poet is 'intelligble only to people of superior wit and insight' or to those who 'share some secret knowledge with the poet' (Morris 2013:239). A further parallel, therefore, with the 'revealing' of information in the stories, where things also transpired to be something other than was first thought.
As well as being able to describe the content of the stories to us, Miranda was able to provide us with great detail about the context of the stories and the speakers. The jiniyya was ‘revealed’ as not what the man thought, but also ‘revealed’ was the history of the place Gidehem, mentioned in the story. Miranda told of how the place is named after the famous tree of the same name. Thieves’ hands would be hung in this tree after they had been cut off as a punishment for thieving. The hands would first be boiled in shark oil, then hung up for all to see. Though this no longer happens, the place is still called Gidehem, after the tree.
In another recording from Soqotra, the speaker talks about mekoli (shamanic healers in Soqotra). He talks about how mekoli can help to ‘wash away’ your sickness, by pointing out which woman has done witchcraft on you. He then describes the process by which an accused women would be tried for being a witch: she would have a millstone tied to her neck and then be thrown overboard from a dugout canoe. If she sank, she was innocent. If she floated, she was a witch and sent on the next boat to Sur (in Oman). Miranda was able to translate the speaker talking about these past practices – and also to share her memories of her Soqotri friends recounting their older relatives talking about how this practice came to be abolished.
Working with Janet, Abdullah, and Miranda was therefore invaluable for revealing the 'footprints' not only of the content of the recordings, but also the landscape they grew from – the environmental landscape and the cultural landscape that Johnstone and the speakers he recorded were immersed in, alongside other British colonial activities taking place in Aden. Recording and preserving this knowledge accurately is an essential part of the preservation work we are engaged with in the Unlocking our Sound Heritage project. To use Miranda’s words:
‘many of the traditional uses described have undergone modification or have already been lost. One result of recent development on the islands [of Soqotra] is that certain traditions or procedures are now seen as unsuitable or ‘backward’ and at odds with the more conservative views of modern Islam. Other uses and customs are seen as representing a time of desperation and poverty which many would prefer to forget. In this way, the recent rapid changes affecting the islands threaten to obliterate expertise and knowledge that have passed down the generations over hundreds of years’
(Morris & Miller 2004:3)
To return to our footprints metaphor: as Janet and Abdullah describe, many young speakers of Mehri will use the particle śaf in sentences to mean ‘it turned out that’ or 'it was revealed', but are unaware of the link between this word and the social importance of using footprints to track people and animals in the past. This unawareness is likely to be related to the environmental change caused by increasing urbanisation – you don’t use tracks or footprints to discover information when walking on solid asphalt (Ali Ahmad al-Mahri, quoted in Watson & al-Mahri 2017:96).
To help preserve this unique knowledge, therefore, we have been delighted to work with Prof. Janet Watson, Abdullah al-Mahri, and Dr Miranda Morris – and we will further extend this work on the sound recordings of Modern South Arabian languages contained in the the T.M. Johnstone collection by reconnecting them with the speech communities in Soqotra and Oman. This will continue the process of revealing hidden information through the sharing of expertise and knowledge.
Thanks to Professor Janet Watson, Abdullah Musallam al-Mahri and Dr Miranda Morris for their enthusiasm and for adding their insights on the collection. Many thanks also go to curator of World and Traditional music Andrea Zarza Canova, and to members of the Unlocking our Sound Heritage project team, for facilitating the research.
The T.M. Johnstone collection can be found by searching the British Library’s Sound and Moving Image catalogue with collection call number C733
Copies of Johnstone’s published lexicons can also be found at the British Library:
Mehri, 1987 [YC.1987.a.5434]
Shehret [Jibbali], 1981 [X.950.11437]
Harsusi, 1977 [X989.51585]
Doe, B. 1992. Soqotra: island of tranquillity. London: IMMEL Publishing Ltd.
Miller, A.G. & Morris, M.J. 2004. Ethnoflora of the Soqotra Archipelago. Edinburgh: The Royal Botanic Garden Edinburgh.
Morris, M.J. 2013. The use of 'veiled language' in Soqoṭri poetry. Proceedings of the Seminar for Arabian Studies 43: pp. 239-244.
Watson, J.C.E. & al-Mahri, A.M. 2017. Language and Nature in Dhofar. In Linguistic Studies in the Arabian Gulf. Edited by Simone Bettega and Fabio Gasparaini. Turino: Quaderni di RiCOGNIZIONI, pp. 87-103.
Information on the major, international, community-based project that focusses on the documentation and ethnolinguistic analysis of Modern South Arabian languages, and is coordinated by Dr Janet Watson and funded by the Leverhulme Trust
Unlocking Our Sound Heritage is a five year project, funded by the Heritage Lottery Fund, that will digitally preserve some of the most vulnerable sound recordings in the UK and establish the ways for our audio heritage to be shared with a wide range of audiences now and in the future.