Category Archives: Yemen

Bunk is not Bunn: A Silly Claim about the Origin of Coffee

Agriculture, Coffee, Plants, Yemen

In a non-academic website called Atlas Obscura, there is an article with the entertaining title: “Before Drinking Coffee, People Washed Their Hands With It.” The article was written by Nawal Nasrallah, an Iraqi scholar who has published excellent work on classical Arabic recipe books. However, this particular article is anything but sound scholarship. Her main argument is that a “mysterious ingredient” very similar to coffee was known five centuries before the documented appearance of coffee, known in Arabic as “bunn“, as a drink. “However, instead of bunn, it was called bunk, and rather than drinking this ingredient, it was mostly used for cleaning and freshening the hands,” she argues.

Her argument is flawed from the start. She is aware that the 9th century Ibn Masawayh defined bunk as an aromatic coming to Iraq from Yemen. He clearly identifies it as coming from the trunk wood of a plant called Umm Ghaylan. However, Nasrallah says Ibn Masawayh was confused, without indicating why. The link to the wood of Umm Ghaylan is also made by al-B’iruni, who adds that it is a Persian term, and by other scholars. Umm Ghaylan is a well-known name for a species of acacia grown on the Arabian Peninsula. Nasrallah was unaware that the renowned botanical scholar Abu Hanifa al-Dinawari, a contemporary of Ibn Masawayh, described Umm Ghaylan as a synonym for talh, the well known term for several acacia species, including the major gum arabic variety. Al-Dinawari also noted the terms for the parts of the tree, specifically defining bunk as the bark (laha) of the acacia tree. This term for bark is still in use in Saudi Arabia. So unless these early scholars were making it up, which I doubt, the meaning of bunk is clearly established. The claim that a 16th century traveler named Leonhard Rauwolf said that the coffee beans he saw being roasted (he never saw the tree) were the same as the term bunk used centuries earlier is hardly reliable proof, especially since Rauwolf assumed that the term bunn for coffee was no different than the earlier term bunk. It was not unusual for writers at this time to make such claims without any real evidence.

Nasrallah writes that early medical scholars like al-Razi and Ibn Sina describe the qualities of bunk “to check the unpleasant odors of sweat and the smell of the quick-lime used in baths to remove hair,” but no mention is made of it as a drink. It is a serious stretch of logic to suggest, as the author does, that when Ibn Sina said that “consuming bunk had mind-altering properties, ‘which could affect the intellect,’” this was proof that this was the first time anyone had pointed out the impact of caffeine. It is not unusual for herbals to comment on the impact of certain substances on the mind, so such a general statement does not imply caffeine from coffee.

In addition to ignoring the clear identification of the plant, which is not mysterious at all, Nasrallah can cite no evidence from Yemen for such an identification. If the coffee plant was indeed coming from Yemen in the 9th century, why is there no reference in any Yemeni text to it? The geographical text of the 9th century al-Hamdani mentions numerous plants, but not any known term for coffee, nor the term bunk. Nor do the agricultural and medicinal treatises of the Rasulid era (13th-15th centuries) refer to coffee. The known documented sources suggest that coffee came from Ethiopia as a drink useful for Sufis; this was probably sometime in the latter half of the 15th century. By 1500 it had spread widely from Yemen and even prompted a legal meeting in 1511 to determine if it was licit for Muslims, as discussed in an article by the historian Jon Mandaville.

The speculation continues with the following claim: “As for coffee as a hand-cleaning product, it seems that the spread of good-quality colored and perfumed soaps eclipsed its popularity. As bunk itself faded away, so did the knowledge of what it was used for.” To suggest that by the 16th century no one used traditional plant products for aromatics or for hand washing is ridiculous, as such practices have continued into the last century. To assume that perfumed soaps were widely available among a population that was still mainly rural and poor is silly. To think that the drinking of coffee took off after several centuries of hand-washing is wishful thinking. There is no evidence at all that the term bunk, which is not related to the coffee term bunn, ever referred to anything other than a product of the acacia tree. To argue otherwise is pure bunk.

Lament for Yemen

"Arab Spring", Poetry, Yemen

Yemen,
your body lies crushed
beneath the rubble that was the home
where you were born
your blood floods the land
where sorghum supplied every need
your breath is a raging wind,
a gasp in the swirling dust
but despite all odds you cling to life,
you sing, you dance, you will not be denied.

Sanaa,
your towering buildings bow down
in prayer for the dead
the saila swells with your tears
Bab al-Yemen closes its eyes
blinded in dark nights more dense
than locusts devouring all they see
but as the bombs flash
hope shines through the alabaster
carved by your grandfathers’ hardened hands.

Yemen,
your past is like no other
your present is not of your doing
no matter how many bombs fall
how many families mourn
how long the world ignores you.
The smile of one of your children
will outlast all the vain kings in their palaces.
Your future will not be denied.

Daniel Martin Varisco, February, 2022

[Words can no longer describe the suffering inflicted on the people of Yemen; the damage is beyond comprehension, where only poetry can dare to speak.I wrote this poem more than a year ago, but it is as relevant today as it will be for some time to come. But I stress the last line for an amazingly resilient people.]

A History of Food Production in Yemen

"Arab Spring", Agriculture, Anthropology/Sociology, Archaeology and Antiquities, Conferences and Talks, Development, Yemen

In October, 2022, I participated in the Food Sovereignty Workshop at Ohio State University and discussed the issue of sustainable agriculture and water resource use to improve the opportunity for food sovereignty in Yemen and reduce the staggering amount of need for external food aid. A self-guided pdf tour is available online of the history of food production in Yemen here.

Food Sovereignty vs. Food Aid: Why Smallscale Farming Suffers

Agriculture, Anthropology/Sociology, Books You Should Read, Development, Environment, Food and Drink, Picturing Yemen (by Varisco), Yemen
Traditional farming in al-Ahjur, Central Highlands (photography by Daniel Martin Varisco)
The early major civilizations in the Middle East and Asia with their head start several millennia ago had one thing in common: an agricultural base that fed not only people but led to development of states and their services. Major river systems like the Nile and Tigris/ Euphrates, the Ganges of India and the Yellow of China were important centers for mass production, but at the same time small-scale farmers utilized a variety of water sources or practiced dry farming in a variety of ecozones across continents. Although there were periodic famines due to climate variability or political violence, until the start of the last century many countries were able to grow most of the food needed for their citizens and several were major exporters.

In 1798 Parson Thomas Malthus, an economist in his day, suggested that humanity faced a major food crisis. At that time the world population was around one billion; today it is closing in on eight billion. Malthus argued that population growth, if unchecked, grew at a geometric rate over time, but food production increased only arithmatically; thus it was inevitable that there would be food shortages, especially for the poor. At the time Malthus was unaware of later advances in agricultural technology, but his warning still serves a purpose. There needs to be a way to ensure that any form of food production is sustainable. The so-called "Green Revolution" that prophesied major dams and irrigation schemes as the wave of the future has indeed been a wave, but far more destructive to the environment and local agricultural traditions than anticipated.
 
If we are to recalibrate the model of Malthus today, it is less a mathematical issue than a bureaucratic one fueled by monopolistic profit making. In the United States about half of all family-owned farms are considered small-scale, but they generate only 21% of production. There has been a general decline in the number of farms in the U.S. from a high of 6.8 million in 1935 to about 2 million in 2021. The problem is even grimmer outside the industrialized West, where overall crop diversity has declined by 75% in a century, in large part due to the domination of commercial seeds, fertilizers and pesticides. Not surprisingly the need for food aid has grown in recent years.
 
The case of Yemen has become a poster child for food aid since the humanitarian crisis began in a war that started in 2015. As noted by the World Food Program

The current level of hunger in Yemen is unprecedented and is causing severe hardship for millions of people. Despite ongoing humanitarian assistance, 17.4 million Yemenis are food insecure. The number of food insecure people is projected to go up to 19 million by December 2022. 
The rate of child malnutrition is one of the highest in the world and the nutrition situation continues to deteriorate. A recent survey showed that almost one third of families have gaps in their diets, and hardly ever consume foods like pulses, vegetables, fruit, dairy products or meat. Malnutrition rates among women and children in Yemen remain among the highest in the world, with 1.3 million pregnant or breastfeeding women and 2.2 million children under 5 requiring treatment for acute malnutrition. 

Historically, the rich and fertile land of Yemen, stemming back three millennia to the ancient kingdom of Sheba (Saba), was the bread basket of Arabia. During the 13th century, for example, Yemen boasted diverse crop production from the hot and dry Red Sea Coast to cultivated mountain terraces at the highest point on the Arabian Peninsula. One of the ruling sultans, al-Malik al-Ashraf Umar, interviewed local farmers and wrote a major treatise of the agriculture practiced in Yemen in his time. There were, of course, periodic famines, but overall Yemeni farmers were able to feed themselves and export grain north to Mecca. After the civil war in the 1960s toppled the long-lasting Zaydi imamate, the resulting republic in Yemen’s north received major development aid for improvement of agriculture, but most of this had limited impact at the local level. As the population grew, from less than seven million in 1976 to now reaching 30 million, and unregulated drilling of tubewells drew down aquifers drastically, food production has declined precipitously. There is still fertile land and Yemen’s limited water resources can be used in a sustainable manner, but the ongoing war has ground the economy to a virtual halt. Farmers are still growing food, but it is not clear how much. The fact remains that without imported food aid, there would be a massive famine.

While there is little choice not to send massive amounts of food aid to Yemen to meet the emergency, there is also an urgent need to revitalize the rich agricultural production systems of Yemen, many of which rely on dry farming techniques developed over centuries. Current violent conflict makes such an emphasis difficult, but there are opportunities to work with local Yemeni communities and NGOs. The need is not for foreign technical know-how, an approach that has been ineffective and a waste of funding, but to assist Yemenis in rebuilding terrace walls and using their own seeds, especially for food crops like sorghum which grow well at most elevations. Without contributing to Yemen’s food sovereignty, the ability of Yemeni farmers to grow their own food in harmony with the environmental constraints and not overly dependent on foreign inputs, food aid is a bandage on a gaping wound.

One of the main contributors to the decline in traditional varieties of seeds and crops around the world is the corporate monstrosity previously known as Monsanto. Fortunately, Monsanto with its GMO push never made inroads in Yemen, but the results have been negative elsewhere. The destruction from its pesticides and control of seeds has been known for over two decades. The negative impact has been especially hard in India, which the film Bitter Seeds explores. By pushing GMO seeds, especially cotton, that turned out to be problematic and an economic burden, farmers were locked into dependence on imported seeds and this led to a decline in the local seed varieties, many of which were well suited to local environments after centuries of use. The fact that major aid donors such as the World Bank have pushed GMO seeds despite the enormous economic and bureaucratic burdens these impose on developing nations, has reduced rather than aided food production, especially given the focus on cotton. Regardless of the negative health impact of GMO foods, the overriding issue is saddling local small-scale farmers worldwide with expensive, imported production needs and has devastated locally adapted crop varieties.

Anthropologist Joeva Sean Rock has just published an ethnographic study entitled We are not Starving: The Struggle for Food Sovereignty in Ghana. He shows that despite the promise of improved cotton varieties, the results were far less promising and actually disrupted local food production, which has been predominantly small-holder. In addition, by talking to Ghanian farmers and activists, he realized that the food aid providers started with the assumption that local farmers did not know how best to farm and they needed foreign assistance or they would starve. Instead of working with farmers to build on their knowledge honed over centuries through all kinds of climate change, they simply presented an unsustainable package deal with strings attached from the outside.

The lesson for the future of Yemen’s agriculture is obvious. Yemeni farmers have been successful in small-scale food production for centuries. While no one is proposing going back to reliance on simple scratch plows and animal labor as a permanent solution, the old systems can be built on and updated with appropriate changes. A major proponent of responsible change is the Yemeni NGO YASAD, the Yemeni Association for Sustainable Agricultural Development, the activities of which have been curtailed as the Yemen war wages on. Food aid must continue to avert famine, but aid to revitalize Yemeni farmers’ food production is just as urgent a need. Major donors like the World Bank, UNDP and FAO, USAID and all other interested agencies should find ways to help Yemeni farmers and local communities directly, not by imposing outside methods but allowing Yemenis to expand on their own successes.

Daniel Martin Varisco is an anthropologist and historian who conducted ethnographic research on highland springfed irrigation in Yemen in 1978-1979 and returned more than a dozen times as a development consultant and historian. He is currently translating the 13th century agricultural text of al-Malik al-Ashraf and other Rasulid documents on agriculture.

This post was republished on Informed Comment: https://www.juancole.com/2022/09/sovereignty-farming-suffers.html

Seasonal Knowledge and Arab Gulf Almanacs

Agriculture, Animals, Anthropology/Sociology, Bahrain, Books You Should Read, camels, Environment, Folklore and Proverbs, Kuwait, Oman, Plants, Poetry, Qatar, Saudi Arabia, Travel, United Arab Emirates, Yemen

I am pleased to announce the publication of my new book: Seasonal Knowledge and the Almanac Tradition of the Arab Gulf. Details about the book, including a free online pdf of the table of contents can be obtained here: https://link.springer.com/book/10.1007/978-3-030-95771-1

Below is the start of the Introduction…


Before the middle of the twentieth century, everyday life in the Arab Gulf was oriented to the sea and the land. Along the coast and for the island of Bahrain there had been a thriving pearl diving industry until the 1920s, while fishing remained one of the most important food production activities. Trade around and beyond the peninsula was still largely carried out by traditional dhows. Apart from Oman, which has a long tradition of irrigated and rainfed agriculture, most of the Gulf states faced a harsh, arid environment with limited water and only a few fertile oases. Herding of camels, sheep and goat was one of the main ways of surviving in the arid areas. It should not be surprising that prior to the oil wealth that created a lush economic transformation, the main topic of concern was the weather. Successful navigation, pearl diving and fishing required an intimate knowledge of seasonal change, as did pastoralism and farming.

Information on the seasonal sequence for the Arabian Peninsula stems back over a thousand years in collections of poetry, star lore and almanacs. One of the most important Arabic texts is the Kit?b al-Anw?’ (Book of Weather Stars) of Ibn Qutayba (d. 276/879), who is quoted by almanac compilers in the Gulf to this day. Ibn Qutayba describes in detail local knowledge about star risings and settings, weather seasons, pastoral activities, agriculture and a range of environmental conditions. Unfortunately, much of this indigenous heritage has disappeared, as the folklore of generations is now rarely passed on orally within families. In recent years older individuals in the Gulf have written memoirs, preserving their knowledge of life before the Petro Utopia. This gives us a glimpse of the past, a puzzle with many missing pieces, but not the full understanding that comes with actual contact.

Resurrecting the history of seasonal knowledge in the Arab Gulf and the entire Arabian Peninsula thus requires a textual archaeology. It is not enough to simply document what is written, as though one is showing off museum objects; this knowledge needs to be placed into a lived context to have a better understanding of how people went about their lives off the land and on the sea.

The past is like an ocean in which we can sample only a small part of the vast number of ideas and customs that have passed by over the years. To follow this metaphor, most of our sampling is along the shore, learning from individuals we can ask directly or engage with in ethnographic fieldwork. We can only cast our research net a short distance in trying to reach back into what really happened and was said in the past. A historian can sail as well, dropping an anchor where there seems to be something worth exploring. But there are depths in this ocean of knowledge that can never be reached. There are also reefs, barriers that make it difficult to have smooth sailing through our disciplined search for the past. To what extent can we know what local knowledge was shared? Then there is the question of what kind of fish we are trying to catch. Is everything that has been done and said, no matter how many generations back, something we should call “heritage”? If we read about it in a book, even one written centuries ago, does that automatically make it “heritage”? How can we vouch for the accuracy of what has been written down when we cannot see it for ourselves or question the interpreter? These are not insurmountable hurdles, but they do caution us to recognize the limitations of reconstructing the past.

My career as a scholar began in the highland mountains of Yemen, where I carried out ethnographic research on traditional water resource use and local agriculture in the late 1970s. Talking with farmers and observing their work for over a year allowed me to gain an understanding of local practices that no book could give me. While in the field I had access to a fourteenth century Yemeni agricultural text, which described many of the agricultural activities I was seeing for myself. My first book was an edition and translation of a thirteenth century Yemeni agricultural almanac. Over the years I have become what is best called a historical anthropologist, someone who looks at heritage as a product evolving from a past and not simply what one sees, without hindsight, functioning in the present. As an anthropologist I focus on the diversity of what people do and say, giving voice to them rather than plugging them into an outside theoretical package from the start. As a historian I have an opportunity in examining texts to see the strands of past knowledge that survive and still influence the present.

Yemen Film 1973

Agriculture, Anthropology/Sociology, Archaeology and Antiquities, Architecture, camels, Film and Video, Gender and Sexuality, Music and Dance, Qat (Catha edulis), Sanaa, Teaching Resources, Tihama, Travel, Tribalism, Yemen, Zaydi

This exquisite film was produced in 1973 and filmed in 1972, thus representing Yemen half a century ago. It is now available on Youtube. The filmmakers were Karen and Alain Saint Hilaire. The camera was a bolex ebm electric. It has filmed when Qadi al-Iryani was the head of government. There are scenes from the Tihama, Sanaa, Sa‘da, Ma’rib, etc, including many crafts, fishing, agriculture, a funeral, celebration of the end of the civil war and much more. It is well worth spending two hours to watch this archival film of a Yemen now largely past but not forgotten.

Qadi al-Iryani in 1972
Celebration in Sanaa on the anniversary of the end of the civil war