# data[].attributes.headline
Ziryab: The Blackbird of Al Andalus - Google Docs

# data[].attributes.subject
Ziryab: The Blackbird of Al Andalus - Google Docs

# data[].attributes.headline
11 “Arab” Halloween Costumes You Should Never Wear

# data[].attributes.subject
11 “Arab” Halloween Costumes You Should Never Wear

# data[].attributes.attachment_link.readable_text
8 "Arab" Halloween Costumes You Should Never Wear

posted on: Oct 16, 2019
BY: Nisreen Eadeh/Arab America Contributing Writer
Halloween season is back, and with it comes a myriad of costumes that offend all types of minority ethnic and religious groups in America.

Every Halloween, social media gets flooded with images of costumes that disgracefully play off stereotypes or make costumes out of normal attire. This year, there are a few costume choices that should not be selected. These are costumes that poke fun at terrorism, normal clothing that many Arabs wear, and stereotypes so old they're not even funny.

Instead of choosing a costume from this list, pick one that's fictional or spooky. Halloween is about having fun and a good scare, not mocking the culture and traditions of people who are different from you.

Here are 8 "Arab" costumes that should not be worn this Halloween:

1. "Sexy Muslim Middle Eastern Girl"

Another controversial costume this year has been a sexy burka look for women. Included is a short, tight, black dress, along with a head covering that hides every part of the head except the eyes.

2. "Arab Costume"

Very little creativity went into the name and design of this costume. It's simply a white thobe with sunglasses, a fake goatee, and a red-and-white-checkered headscarf, presumably intended to resemble the Jordanian keffiyeh. For an added touch of insensitivity, this costume is also advertised with "brown face" face paint to give costume-wearers a darker skin tone.

3. "Child Arabian Sheik"

This is the exact same costume for men called "Arab costume," but for a child. One difference is that this one comes with a mustache instead of a goatee.

4. "Israeli Soldier"

This costume caused controversy last year when parents saw it being sold at Wal-Mart. But the Israeli Defense Forces uniform is back on Amazon's website for Halloween. This offensive costume isn't Arab, but it glorifies the unjust occupation and murder of Arabs who have been victims of the IDF. (Sidenote: The kid in this photo looks miserable, which could be a sign of how awful this costume is).

5. "Ride a Camel"

Exhibiting an Arab riding a camel is a bit too close to the ethnic slur "camel jockey," don't you think?

6. "White Arab Goddess Sexy"

It's not clear what the "white" part of this costume refers to. Is it her dress, her skin, or her blonde wig? Either way, there's literally nothing Arab about this costume.

7. "Arabian Prince Fancy Dress"

This costume is for men who are looking to dress "fancy" this Halloween. However, it is not at all Arab, mostly because it is Indian Sikhs who wear turbans, not Arabs. And the purple vest and red pants seem like an outfit drawn up by Walt Disney himself.

8. "Arab Sheik Nose"

Please never buy a big fake nose to wear with any of these costumes. Only Arabs can make fun of their noses - no one else!

Click Here to Visit Our BLOG:
https://www.arabamerica.com/category/blog/

Go top

# data[].attributes.attachment_link.title
11 "Arab" Halloween Costumes You Should Never Wear

# data[].attributes.attachment_link.description
posted on: Oct 16, 2019 BY: Nisreen Eadeh/Arab America Contributing Writer Halloween season is back, and with it comes a myriad of costumes that offend all types of minority ethnic and religious groups in America. Every Halloween, social media gets flooded with images of costumes that disgracefully play off stereotypes or make costumes out of normal attire.

# data[].attributes.headline
Interlink Publishing | For books on Middle Eastern translated Fiction, Children's, Cookbooks, History and much more!

# data[].attributes.subject
Interlink Publishing | For books on Middle Eastern translated Fiction, Children's, Cookbooks, History and much more!

# data[].attributes.body
Visit the site and use the promo code: Samar

# data[].attributes.attachment_link.readable_text
About Interlink Publishing

Established in 1987, Interlink Publishing is a Massachusetts-based independent publishing house that offers a global, cosmopolitan perspective. Our list is devoted to works of literature, history, contemporary politics, art, cultural guides, international cuisine, and illustrated children's books from around the world.

Contact

Interlink Publishing
46 Crosby Street
Northampton, MA 01060-1804

T: (413) 582-7054

Toll Free: 1-800-238-LINK

E: info@interlinkbooks.com

# data[].attributes.attachment_link.keywords[]
interlink is an independent publishing house that offers a global

# data[].attributes.attachment_link.keywords[]
cosmopolitan perspective.
our list is devoted to works of literature

# data[].attributes.attachment_link.keywords[]
often from areas underrepresented in western media.

# data[].attributes.attachment_link.description
Home | Established in 1987, Interlink is an independent publishing house that offers a global, cosmopolitan perspective. Our list is devoted to works of literature, history, contemporary politics, travel, art, and cuisine from around the world, often from areas underrepresented in Western media.

# data[].attributes.attachment_link.description
Develop your intercultural capacity to thrive in a global world. We equip people and organizations to thrive in a global world.

# data[].attributes.attachment_link.readable_text
Log in or register to find out your implicit associations about race, gender, sexual orientation, and other topics!

Or, continue as a guest by selecting from our available language/nation demonstration sites:

GO!

# data[].attributes.attachment_link.description
Log in or register to find out your implicit associations about race, gender, sexual orientation, and other topics! Or, continue as a guest by selecting from our available language/nation demonstration sites: GO!

# data[].attributes.headline
Arab Clothing: The Ultimate Guide | IstiZada

# data[].attributes.subject
Arab Clothing: The Ultimate Guide | IstiZada

# data[].attributes.attachment_link.readable_text
The Middle East is a variegated and colourful universe when it comes to clothes and attires for both men and women. It is a complex reality where local traditions and Western fashion mix. While the latter has deeply influenced Arab countries, it is still possible to spot some traditional garments.

In this guide we will first deal with some of the most common stereotypes about Arabs and clothing, then consider the traditional garments worn in different countries, starting from Morocco down to Oman and understand how the concept of "modest dress" drastically changes from one country to another within the region. Finally, you will have the opportunity to test how much you remember about Arab clothes with a quick quiz.

If white robes and black veils are the only things that pop in your mind when you think about Middle Eastern clothes, then you should really read on...

DETERMINING FACTORS: AGE, LOCATION AND SOCIAL CLASS

Age and location make a big difference when it comes to clothing in the Middle East. On the one hand, younger people tend to wear Western clothes and use their traditional outfits only for special occasions such as weddings, religious celebrations or a pilgrimage, while the older generations are more easily seen with traditional garments.

On the other hand, people living in the cities are more attentive to the latest fashion trends, while in smaller towns and rural contexts men and women still prefer traditional attires because of their comfort and the protection they offer from the sun, the wind and the sand.

A third factor could be social class. On the one hand, designer clothes from the West are very popular among the middle and upper class, while traditional garments and more conservative attires might be more easily found in popular neighbourhoods. While this could be true for certain countries in the Levant and North Africa, the criteria most definitely change for Gulf countries where all women and men wear similar clothes and it is actually the quality and design of the abaya, an expensive bag, or a pair of sunglasses to reveal the social class of the wearer.

STEREOTYPES

Before analyzing which clothes belong to which country we must clarify some general misconceptions related to Middle Eastern clothing, as well as introducing the basic terms of Arab fashion.

1) All Arab women wear hijab.

NO. This statement is wrong for two main reasons:

a. some Muslim women decide to wear a hijab and some let their hair uncovered

b. some Arab women are Christian or Jewish and thus might not follow the same clothing rules

2) The hijab is a headscarf.

YES. The term hijab is commonly used to refer to the headscarf worn by many Muslim women.

But the word hijab does not only refer to the short veil wrapped around a woman's head. Hijab is in fact also a general term for modest attires which include head covering.

3) There is only one kind of veil.

NO. The term veil includes a notable variety of headgears which come in a multitude of shapes, lengths, and fabrics.

There are different kinds of veils and women wear them not only as a religious or cultural sign of belonging to a certain society, but also consider them an important fashion statement. Hijabs have different styles and colours and women wearing a hijab (muhajjabat in Arabic) are always up to date with the latest trends, just as Western women know whether an item is out-dated or not.

A clear instance of how hijab fashion changes and evolves is the so-called "Gamboo'a", literally "Camel hump". It was really fashionable around 2008 when women sported voluminous hijabs using a clip with a huge plastic flower (the gamboo'a) under the headscarf. It soon became very popular, especially in the trendsetter country of the region: the UAE. However, by 2011 it was already considered out of fashion.
Here are the four main types of hijabs:
1. SHAYLA: it is a one-piece veil. A long scarf that is wrapped around the head, pinned under the chin and gently rests on the shoulders. It is usually worn on top of a cap of a matching colour, which helps to keep the hijab in place. The rim of the cap may or may not be shown according to the woman's preference.

It is the most common kind of hijab, particularly in the Gulf countries (with the exception of Saudi Arabia)

2. AL-AMIRA: a two-piece veil. It is very easy to wear and it is made of a head cap and a tubular scarf worn on top of it. The main difference between Shayla and Al-Amira is the shape of the scarf (rectangular for the shayla, tubular for the al-amira) and the head cap (hidden or only slightly visible in the former, while a big portion is left exposed in the latter)

It can be seen in the Middle East, even though it is particularly widespread in the South East Asian Muslim community.

3. NIQAB: a face veil which is usually worn with a headscarf and tied behind the head. It leaves a gap for the eyes only, even though some women add an eye veil which allows them to see without revealing their eyes.

It is not unusual to see a niqab in North Africa or the Levant, but it is most commonly used in Saudi Arabia

4. KHIMAR: is a long veil that covers the head and the chest till the waist. The face is left uncovered.

It is not as popular as the previous types of head covering; still, some women wear it in their daily life.

Photo credit: J McDowell

4) Some Arab women wear a burqa.

NO, generally speaking. This is an item characteristic of Pakistan and Afghanistan and was imposed by the Taliban and it is not paramount in the Arab world, even though some countries such as Yemen have their own version of the burqa (or burghaa) which differs from the Afghan one.

It is not to be confused with the niqab, which is indeed commonly used in the Middle East. The differences:

The niqab is usually black and merely a face veil, the burqa is mostly light blue in colour and covers the whole body

The niqab usually leaves the eyes uncovered, while the burqa has a net over them

5) All Arab men wear a long, white robe and a coloured headscarf.

NO. Only men in the Gulf are used to daily wear the headscarf and the white robe. The headscarf ( ghuthrain the Gulf, keffiah in the Levant) is tied on the head with a black piece of cord ( aghal) and is used with a skullcap called thagiyah which keeps the hair in place.

The white robe, called thoub/thobe, dishdasha or kandora, is the main item of clothing for Gulf men and is generally worn with a pair of loose-fitting trousers called sirwal, either long or short. While the keffiah is also used in Palestine and Jordan, the dishdasha remains the landmark of Gulf men's fashion.

A POLL TO GIVE US A GENERAL OVERVIEW

Among one of the most interesting surveys about clothes ever conducted in the region is the following one, conducted by the University of Michigan's Institute for Social Research. It shows how the perception of decency and modest clothing dramatically changes from one country to the other within the Middle East.

Most of the times we will see how these opinions are then reflected in the way Arabs dress. For example, it is indeed true that many women in Lebanon do not cover their hair, on the contrary, the majority of women in Saudi Arabia wear a niqab.

You find further information about the poll here: http://pewrsr.ch/KEyUvb

DIFFERENT FOLKS, DIFFERENT STROKES

Now that we have some basic vocabulary related to men's and women's fashion in the Arab world, it is time to see what their attire can tell us about the country of origin and, in some cases, their social class, too.

We can identify 4 main areas when it comes to clothes: North Africa, the Levant, the Gulf, and finally, Sudan.

NORTH AFRICA

Walking through the streets of Rabat or Tunis we see many men and women donning Western clothes. So how can we tell if they are actually Moroccan or Tunisian, only by the way they are dressed?

It is actually quite straightforward once we identify those robes or head gears that are unique to that country.

Morocco

Many Moroccans still wear the djellaba, a wide and comfortable hooded tunic with long sleeves which can be considered as a part of the national heritage. They are more colourful for women, while they are made in earth tones for men.

Moroccans might accompany the tunic with the traditional slippers called balgha, which come mostly in yellow, but other colours are used, too.
MORROCAN WOMEN'S CLOTHING
Kaftan: an overdress similar to the djellaba but without a hood. It is usually worn on festive occasions or weddings, it is not used in daily life.

A kaftan. Photo credit: Alice
MOROCCAN MEN'S CLOTHING
Gandora: a short-sleeved robe, lighter than the djellaba

An example of djellaba. Photo credit: ukg.photographer

Tunisia

Spotting a traditional outfit in Tunisia may be quite challenging, especially in the cities. But a trip to the medina in Tunis or attending a marriage could give you a chance to admire the beauty of Tunisian traditional clothes.

The two most representative items are:
TUNISIAN WOMEN'S CLOTHING
Sefsari: while it is rarely worn, there are indeed some elderly women that still use this long, white veil. Head for the old part of Tunis if you want to see one
TUNISIAN MEN'S CLOTHING
Chachia: some older men still wear this flat red hat made of wool. It is a symbol of the Tunisian traditions

Old woman wearing a sefsari in Tunis. Photo credit: Nevenka Mazic

Old man wearing the chechia, Tunis. Photo credit: Andrea Nardi

Algeria

Much like Tunisia, Algeria has also been heavily influenced by the West when it comes to clothes, thus seeing a typical Algerian attire might be difficult. Elderly men and women are most likely to wear these two typical items of clothing:
ALGERIAN WOMEN'S CLOTHING
Karakou: Algerian women love colours and embroideries. This traditional embroidered jacket has made its big return on the Algerian fashion scene and is now used on important occasions and weddings.
ALGERIAN MEN'S CLOTHING
Gandora: it is typical of Algeria too, but usually made of brown or white wool

Woman wearing the Algerian karakou Algerian men wearing gandora,1955

Photo credit: Nejma Rondeleux Photo credit: phlubdr

Libya

Young Libyans normally don jeans and t-shirts. However, it is sufficient to leave the city and approach the rural areas inhabited by the Berbers to see the original Libyan attire.
LIBYAN WOMEN'S CLOTHING
Haik: this veil, almost forgotten in Algeria, is still worn by some Libyan Berber women, as well as Moroccan. It is a long white piece of cloth which covers the whole body

Holi:a white cloak wrapped around the body, usually worn with the tagiyah

A Libyan woman wearing a haik in Tripoli A Libyan Touareg donning a holi

Photo credit: C. Mario del Río Photo credit: David Stanley

Egypt

Walking through Cairo means observing a wide range of clothes and attires: from women wearing a niqab, through hijabi girls and up to ladies who don't cover their hair at all. Men's clothing doesn't tend to be as varied since polo shirts and jeans are worn by most male Egyptians. This notwithstanding, the inhabitants of some peripheral area of Cairo, as well as the great majority of the so called fellahin (farmers) still prefer more traditional and airy attires.
EGYPTIAN WOMEN'S CLOTHING
Gallabya: much like the djellaba and the gandoura, the gallabya is also a long tunic without buttons or a proper neck. It comes in colourful and embroidered variations for women and in neutral colours for men.
EGYPTIAN MEN'S CLOTHING
Taqiya: this skullcap is usually worn under the ghuthra (men's headscarf) in the Gulf and the Levant as well. The particularity of Egypt is that some men were this cap on its own

Egyptian sailor wearing a gallabiya Man in Cairo donning gallabiya and taqiya.

Photo credit: Mindy McAdams Photo credit: Héctor de Pereda

THE LEVANT

Similarly to the countries in the Maghreb, Western clothes are predominant also in the Levant, especially in big cities such as Beirut or Damascus. However, there are also many local garments and attires that can be seen in the cities themselves, as well as the countryside.

We have shown that all the countries in al-Maghreb have some items of clothing in common such as the gandura or the barnous, a hooded djellaba. The same is true for the Levant. Nonetheless, there are always some particular headgears or tunics which are unique to a certain country.

Jordan

Niqab, hijab, jilbab, jeans, t-shirts, khimar: these are only a part of the vast array of clothes worn by Jordanians. While in the western part of the capital Amman, Western-style clothes are widespread; it is common to see more traditional and conservative attires in the area of downtown and eastern Amman, as well as in smaller towns.

The following garment is a symbol of the Jordanian heritage and values:
JORDANIAN MEN'S CLOTHING
Shemagh mhadab: this red checked keffieh is widespread in the Gulf, too, especially in Saudi Arabia. It is the colour that is typical of Jordan as it stands for the values of the Bedouin culture: the bigger the tassels, the higher the importance of the wearer.

Man sporting the traditional keffieh in Amman. Photo credit: Steve Evans

Palestine

Like Jordan the beauty of traditional Palestinian clothes has almost been forgotten, as most people in cities such as Ramallah or Jerusalem wear jeans and t-shirts if they are men; jilbabs, Western clothes and hijab if women.

However, there is one headgear which has come to represent this country, especially thanks to Yasser Arafat:
PALESTINIAN MEN'S CLOTHING
Black and white keffieh: this colour pattern has always been unique to Palestine and it even became a fashionable item in America and Europe in the early 2000s. Nowadays it still represents support for the Palestinian cause

Old man wearing the Palestinian keffieh in Gaza. Photo credit: Grassroots International

Lebanon

Among all the Arab countries Lebanon probably deserves the title of most fashionable and stylish. A large number of women decide not to wear a hijab, especially in the capital Beirut. Try your luck and see if you can spot some Lebanese still wearing this traditional garment:
LEBANESE MEN'S AND WOMEN'S CLOTHING
Sherwal: these baggy and comfortable trousers are also commonly seen in the Gulf under a dishdasha. They are one of the few traditional garments still worn by some Lebanese countrymen. They are used on their own, no thobe needed. They have also been recently reinvented in a more fashionable female version.

Example of modern-day sherwal. Photo credit: RE-act Atelier Boutique Nantes

Syria

Much like the other Levantinian countries, Syria has seen more and more men and women opting for Western-style clothes. The majority of women wear a hijab and some sport a jilbab or even an abaya and niqab, while some older men can still be seen with keffieh and long tunics.

Traditional clothes were once famous for the quality of their fabrics and the beauty of their embroideries, often in black and red. However, they have basically disappeared from urban areas and are worn in the countryside only on special occasions.
SYRIAN WOMEN'S CLOTHING
Thob: differently from the Gulf, this is considered a female garment in Syria. It is dyed black and red and often accompanied by a belt of the same color
SYRIAN MEN'S CLOTHING
Sirwal: just like Lebanon, these trousers cannot miss from any traditional attire. They are long, loose and come in black or neutral colours

Jordanian and Syrian thobes share the same colours: red and black. A group of Syrian men wearing their traditional clothes

Photo credit: Ruby Goes Photo credit: Arian Zwegers

THE GULF

When it comes to the Gulf it is pretty easy to spot its citizens as, differently from most other countries in the region, they have kept wearing their traditional clothes.

All men in the Gulf usually use a long, white tunic called dishdasha which helps keep the body cool in the heat of the region. This tunic is usually worn with short sherwal trousers and a ghuthra, alight, white headscarf or the keffieh, in the colder season.

Women wear wide, long robes called abayas, usually in association with a shayla hijab that shows some hair and a niqab.

Even if the thobes for the men and the abaya for the women may seem the same everywhere in the region, there are actually some small details that allow us to understand whether we are talking to a Qatari, a Kuwaiti or an Omani.

Some have commented that the loose-fitting nature of the abaya and the dishdasha make it easier to put on excess weight without it noticing it. As fast food in the region has increased, obesity has become a major issue leading some to seek out procedures like gastric sleeve surgery to address the issue. Though no one likely goes from healthy to obese without noticing it, it is likely that loose-fitting clothing makes the consequences of gaining a few extra kilos less visible.

Saudi Arabia

Saudi men and women have kept wearing their traditional items of clothing and adherence to the moderate Islamic dress for both sexes is an absolute must. Most people wear the following:
SAUDI WOMEN'S CLOTHING
Niqab: if niqabs are sometimes seen in the Levant and North Africa, they become predominant in Saudi Arabia, where only some cities like Jeddah and Dammam accept women walking around without the face veil

Gloves: it is not uncommon to see women wearing black gloves covering their hands and arms
SAUDI MEN'S CLOTHING
Shumagh: it is the Saudi name for the typical Jordanian keffiah which is worn by many Saudis in winter to replace the ghuthra

Dishdasha: the typical Saudi thobe resembles a long shirt. It has a two buttoned neck, it is tight and made to have cufflinks (kabak)

Saudi women walking in a shopping centre in Riyadh. Photo credit: Tribes of the World

Saudi man on the phone. Photo credit: Cary Bazalgette

Qatar

Even if only 25% of the 2.1 million inhabitants have actually Qatari origins, there is a very strong national identity which is expressed through clothes, as well. Qatari fashion is similar to the Saudi Arabian one, but it is more colourful, especially on the women's side.

The most common garments are:
QATARI WOMEN'S CLOTHING
Al-darraa: some women wear this local version of the black abaya
QATARI MEN'S CLOTHING
Shumagh: the Qatari shumagh is typically white and has an African taste to it with two tails on the back, stiff in the front part, it resembles a cobra snake

Dishdasha: the Qatari dishdasha comes in shiny fabrics and usually has a pocket

3 women at the Museum of Islamic Art, Doha. Photo credit: Kevin Burden

3 Qatari men relax in Doha. Photo credit: Jabiz Raisdana

Kuwait

The 1.4 million Kuwaitis really differentiate themselves from the 2.3 million expats that also live in the country and not only because of the language they speak, but above all because of the way they dress. Here are the typical Kuwaiti garments:
KUWAITI WOMEN'S CLOTHING
Dara'a: the name is the same as the Qatari dress, but it comes in a more colourful version and different models. It is usually used for weddings, traditional dances and so on
KUWAITI MEN'S CLOTHING
Shumagh: the Kuwaiti shumagh is predominantly white and characterised by a scale shape when observed from the front

Dishdasha: the Kuwaiti dishdasha has a distinguishing one button collar
Kuwaiti women waiting to vote in 2012 Kuwaitis in a political rally in 2012 Photo credit: Kuwaitelections2012 Photo credit: Kuwaitelections2012

Bahrain

Bahrain might not be as big as Saudi Arabia, but it has certainly nothing left to be desired when it comes to history, biodiversity and, of course, clothes. Their traditional clothes are in line with the other Gulf countries but have some special features which differentiate them.
BAHRANI WOMEN'S CLOTHING
Abaya: lookout for red abayas with golden embroideries because they are only worn on special occasions

Red: is the national colour and it is not unusual to see women wearing accessories of this colour on important days
BAHRANI MEN'S CLOTHING
Shumagh: white is the most widespread colour. Worn loose, it lets the head move freely

Dishdasha: also the Bahraini thobe is very comfortable, loose and witha shirt collar

Young woman in Manama. Photo credit: Al Jazeera English

Old man smoking in the capital. Photo credit: Hussain Isa Alderazi

UAE

The UAE has a complex fashion panorama. While Dubai is the most progressive and up-to-date among the emirates, the other areas are more conservative in terms of clothing.

Fashion here has evolved incredibly fast and if in the past sirwal and burqa were a must for women, they have been substituted by the abaya and even the white thobe now comes in a variety of colours.
EMIRATI WOMEN'S CLOTHING
Abaya: Dubai is the land of fashionable and trendy abayas decorated with sequins, embroideries and ribbons
EMIRATI MEN'S CLOTHING
Shumagh: white or in the Jordanian red and white pattern. Very simply styled and left loose over the shoulders

Kandora: the UAE name for dishdasha. It is collarless and features a long tassel called tarboosh

Emiratis attend a military parade in Abu Dhabi Photo credit: Tribes of the World

In recent years it has become fashionable for men in the UAE to wear an American style baseball hat or trucker hat with their white or brown Kandora.

Oman

The southern sultanate really cares about the integrity of its national heritage, clothing included. That's why traditional dress is compulsory for all employees in the public sector in Oman. Western-style clothes have no space in the country, with the exception of tourists of course.

Traditional Omani attires could not be complete without:
OMANI WOMEN'S CLOTHING
Abaya: the black abaya with some colourful details is most common in the capital Masqat

Dishdasha: just like men, also Omani women of rural areas wear this traditional tunic in a great variety of colours and with rich details. They match it with loose-fitting sirwals.

Lahaf: a common headscarf wrapped around the head
OMANI MEN'S CLOTHING
Kumma: there is no space for the shumagh in Oman, substituted by the traditional cap which comes in different colours and has holes to keep the head cool

Muzzar: a turban which is wrapped around the head, with or without kumma underneath it

Dishdasha: it can be white or in earth tones such as brown or grey. It sports a short tassel, too

Omani family in Nizwa. Photo credit: ~W~ Two Omanis at work. Photo credit: ophiuchus1

Yemen

This country has preserved an extraordinary heritage in terms of history and traditions. Clothes are just one expression of how much Yemenis still follow their customs and their outfits show the region they come from: the mountainous North, the coastal area of the West and South or a tribal area. Still, it is not uncommon for men to wear Western clothes in the cities.

This is what makes their attires different from all the other Gulf countries:
YEMENI WOMEN'S CLOTHING
Balto: it is the Yemeni version of theabaya.It is widespread in the urban areas

Lithma: more or less the Yemeni version of the niqab

Sitara: literally "curtain", is the traditional dress of the capital Sana'a. Nowadays, only elderly women wear this colourful piece of cloth which covers them from head to toes
YEMENI MEN'S CLOTHING
Shawl: this headscarf, differently from the shumagh, is wrapped around the head just like a turban. It comes in many different colours

Thobe: while the white thobe is very common in the North of the country, all men of the coastal areas wear a skirt called futa'

Jambiya: it is not unusual to see this dagger hanging from men's belts, especially in the northern areas. The more valuable ones have been used by the same family for generations. There are also cheaper daggers manufactured in China

Yemeni woman wearing a Sitara. Photo credit:fiat.luxury Men from the city of Amran. Photo credit: fiat.luxury

SUDAN

The style of Sudan is unique and easily recognisable. Sudanese wear many of the garments which are widespread in the rest of the Middle East, but in a brighter and more colourful version which reminds us of other African countries.

While Western clothes are indeed used especially in the cities, some still prefer the loose-fitting traditional items.

Let's see what items of clothing you cannot miss if visiting Sudan:
SUDANESE WOMEN'S CLOTHING
Thobe: differently from the Gulf, this big piece of cloth is an item for women. It is wrapped all around the body and the head. It comes in varying patterns and colours, according to the occasion. It is generally donned by older women. Alternatives are: abayas, long skirts, and dresses

Hijab: being a Muslim country, all Sudanese women wear a headscarf, sometimes underneath the thobe
YEMENI MEN'S CLOTHING
Jalabiya: just like the Egyptians, also Sudanese men like being comfortable wearing this loose-fitting tunic. They usually add a decorated scarf called an immah

Taqiya: the skullcap is worn without the keffieh to keep the head cool, again just like Egypt

Two examples of colour Sudanese thobe. Photo credit: UNAMID

Sudanese man wearing a jalabiya in the capital Khartoum. Photo credit: David Stanley

TO SUM UP...

Clothing in the Middle East is an important business, perhaps even more than in the West. Clothes reveal so many things about not only the personality, but also the region and social class of the wearer. Moreover, the choice of a certain item of clothing assumes a fundamental moral value. For example, some Arabs more or less consciously think that women without hijabs are more open minded, but also have fewer morals, while women with hijab are somewhat more religious and thus respectable. Thus, clothes in the Middle East are a fashion statement, just like they are in the West, but clothing has a stronger social and moral dimension, too.

As we have seen there is an infinite variety of Arab garments and what we have listed represents only a minimum part of it. Clothes remain a fundamental element in the cultural identity of each country in the Middle East. Some countries have followed Western footsteps in terms of fashion, namely the Levant and North Africa, while others are still holding on tight to their traditional attires like Saudi Arabia or Yemen.

While clothing might seem a superficial matter in Europe and America, this really is not the case in the Middle East. Clothes can give us precious info about the person in front of us while we are doing business or making friends and it is a useful key to understand the spirit of each Arab nation.
About IstiZada
IstiZada regularly creates resources that are free to the public with the goal of building bridges with the Arab world through education. Years ago we saw that there was a lack of good information available online about various aspects of Arab culture in English. Ever since then we've been creating free resources that our researchers and writers take weeks and sometimes months to research and write. IstiZada is also a company that helps international brands around the world reach Arab consumers through niche marketing using digital marketing skills like Arabic SEO and Arabic PPC.
All images in this post and the quiz are from Flickr and licensed under Creative Commons Written by Beatrice Riva References: http://beingarab.com/know-your-thobe-different-styles-across-the-gcc/ http://www.askanemirati.net/2010/08/what-do-different-ghutra-colors-mean.html https://www.justlanded.com/english/Dubai/Dubai-Guide/Culture/Social-Customs http://www.morocco.com/blog/clothing-in-morocco http://www.tunisiaonline.com/traditional-tunisian-clothing/ https://arabspeaking.wordpress.com/2014/06/19/traditions-series-clothes/ http://www.laits.utexas.edu/cairo/modern/life/life.html http://www.slideshare.net/halasalih/sudanese-costumes http://www.irfad.org/iraq-fashion/ http://www.thenational.ae/news/uae-news/film-traces-the-rise-and-fall-of-a-hairdo http://www.centreforomanidress.com/#!womens-dress/c20af http://www.thenational.ae/uae/uae-national-dress-is-a-living-tradition#page2 https://eternaljoiedevivre.wordpress.com/2012/05/12/traditional-kuwaiti-clothing-and-fashion-the-story-behind-it/ http://char.txa.cornell.edu/islamicclothes.htm http://www.bbc.co.uk/newsround/24118241 http://www.slideshare.net/halasalih/sudanese-costumes http://www.huffingtonpost.com/rym-tina-ghazal/abaya-women-saudi-arabia_b_2114073.html http://news.sudanvisiondaily.com/details.html?rsnpid=227758
Updated by:

Jordan Boshers

Jordan Boshers is the Chief Digital Strategist at IstiZada, a digital agency that helps companies market to Arabs. He has 10+ years of experience running successful digital marketing campaigns in the Arab world. His insights into Arabic SEO helped him grow previously unknown websites to dominate Arabic niches on Google including growing one site from 0 to more than 1 million users monthly. Jordan has consulted for hundreds of companies including helping corporations like Amazon, Berlitz, and Exxon Mobil with their Arabic digital marketing. Learn more here or on LinkedIn.
View all posts by Jordan Boshers

# data[].attributes.attachment_link.title
Arab Clothing: The Ultimate Guide - IstiZada

# data[].attributes.attachment_link.description
Arab Clothing: The Ultimate Guide The Middle East is a variegated and colourful universe when it comes to clothes and attires for both men and women. It is a complex reality where local traditions and Western fashion mix. While the latter has deeply influenced Arab countries, it is still possible to spot some traditional garments.

# data[].attributes.headline
(4) [FILM] 1001 Inventions and the World of Ibn Al Haytham (English Version) - YouTube

# data[].attributes.subject
(4) [FILM] 1001 Inventions and the World of Ibn Al Haytham (English Version) - YouTube

# data[].attributes.attachment_link.title
[FILM] 1001 Inventions and the World of Ibn Al Haytham (English Version)

# data[].attributes.headline
Communication and terminology for Greetings in Arabic.  To say in praise of good health or good fortune, or a new baby! literal meaning is Wow,  look what God willed!!  

# data[].attributes.subject
Communication and terminology for Greetings in Arabic.  To say in praise of good health or good fortune, or a new baby! literal meaning is Wow,  look what God willed!!  

# data[].attributes.body
Ma- Shaa' Allah !!!

# data[].attributes.headline
Communication and terminology for Greetings in Arabic.  To say  Thank 

# data[].attributes.subject
Communication and terminology for Greetings in Arabic.  To say  Thank 

# data[].attributes.body
Al-Hamdu Lillah

# data[].attributes.headline
Communication and terminology for Greetings in Arabic.  To say  If God Permits/Wills.

# data[].attributes.subject
Communication and terminology for Greetings in Arabic.  To say  If God Permits/Wills.

# data[].attributes.body
In Shaa' Allah

# data[].attributes.headline
Communication and terminology for Greetings in Arabic.  To say  You are Welcome as Family and Stay with Ease.

# data[].attributes.subject
Communication and terminology for Greetings in Arabic.  To say  You are Welcome as Family and Stay with Ease.

# data[].attributes.body
AHlan Wa SaHlan and the reply is AHlane Beck!

# data[].attributes.headline
Communication and terminology for Greetings in Arabic.  To say Hello! 

# data[].attributes.subject
Communication and terminology for Greetings in Arabic.  To say Hello! 

# data[].attributes.body
Mar-Haba! and the reply is Mar-Habta

# data[].attributes.attachment_link.provider_name
ERGO | ESL/ELD Resource Group of Ontario | ESL Ontario ESL Association

# data[].attributes.attachment_link.description
ERGO is the ESL Subject Association for Ontario comprised of coordinators, consultants, & designated reps of boards of education, colleges & universities

# data[].attributes.headline
How to print and assemble the Live Well Book 

# data[].attributes.subject
How to print and assemble the Live Well Book 

# data[].attributes.headline
Communication and terminology for Greetings in Arabic.  To say Peace Upon you!  And upon you peace.

# data[].attributes.subject
Communication and terminology for Greetings in Arabic.  To say Peace Upon you!  And upon you peace.

# data[].attributes.body
As-Salaamu Alaykum. Wa Alaykum Es-Salaam

# data[].attributes.attachment_link.readable_text
Log in or register to find out your implicit associations about race, gender, sexual orientation, and other topics!

Or, continue as a guest by selecting from our available language/nation demonstration sites:

GO!

# data[].attributes.attachment_link.description
Log in or register to find out your implicit associations about race, gender, sexual orientation, and other topics! Or, continue as a guest by selecting from our available language/nation demonstration sites: GO!

# data[].attributes.headline
Cultural humility versus cultural competence: a critical distinction in defining physician training outcomes in multicultural education. - PubMed - NCBI

# data[].attributes.subject
Cultural humility versus cultural competence: a critical distinction in defining physician training outcomes in multicultural education. - PubMed - NCBI

# data[].attributes.attachment_link.title
Cultural humility versus cultural competence: a critical distinction in defining physician training outcomes in multicultural education. - PubMed - NCBI

# data[].attributes.attachment_link.description
J Health Care Poor Underserved. 1998 May;9(2):117-25. Editorial; Research Support, Non-U.S. Gov't; Research Support, U.S. Gov't, P.H.S.; Review

# data[].attributes.attachment_link.readable_text
Structural competency calls for a new approach to the relationships among race, class, and symptom expression. It bridges research on social determinants of health to clinical interventions, and prepares clinical trainees to act on systemic causes of health inequalities. While many health care professionals, such as social workers and public health practitioners, have long addressed structural determinants of health, clinical care has been focused on the individual, and often restricts the scope of cultural competency training to the beliefs and behaviors of individual patients. Structural competency aims to develop a language and set of interventions to reduce health inequalities at the level of neighborhoods, institutions and policies. For more information, click here.

Please review our site for relevant articles and details on past conferences and speakers. To be added to our email list, click here. For information on another organization doing work relevant to structural competency, please visit healthbegins.com.

# data[].attributes.attachment_link.description
MEDICINE FOR THE INEQUALITIES THAT MAKE US SICK Structural competency calls for a new approach to the relationships among race, class, and symptom expression. It bridges research on social determinants of health to clinical interventions, and prepares clinical trainees to act on systemic causes of health inequalities.

# data[].attributes.headline
Cultural Competence for Massage Professionals (2 CEs) - Premier Continuing Education

# data[].attributes.subject
Cultural Competence for Massage Professionals (2 CEs) - Premier Continuing Education

# data[].attributes.attachment_link.readable_text
By: Dr. Jeffrey M. Culler, DC, BS, LMT

OBJECTIVES

Once the participant completes this course, they will be able to:

1. Explain why cultural competence is important in the practice of massage.

2. Differentiate between the terminology of race, ethnicity, and culture.

3. Describe the cultural competence continuum from negative to positive.

4. Identify the six stages of the cultural competence framework.

5. Define stereotype and list at least two examples.

6. Apply various strategies to enhance one's own cultural competence in massage practice.

7. Employ effective communication skills regarding style of speech, eye contact, and body language.

8. Identify clients' specific health literacy level and make simple communication adjustments.

INTRODUCTION

Massage therapy professionals recognize that every client encounter is unique. These encounters impact communication, compliance and treatment outcomes. Some of these differences include gender, age, ethnicity, race, religion, and/or sexual preference in which the client will have their own perspectives and experiences. Massage therapists have a professional obligation to develop their sensitivity regarding diversity issues in order to promote a treatment environment for clients free from stereotypes, judgment and bias and to provide optimal massage therapy care.

Within a century (from 1960 to 2060), white Americans will have gone from making up 85 percent of the population to comprising only 43 percent. ¹ The Hispanic population reached a new high of 55.4 million in 2014 (or 17.4% of the total U.S. population), an increase of 1.2 million (2.1%) from the year before. ² According to the U.S. Census Bureau, in 2014 there were more than 20 million children under 5 years old living in the U.S., and 50.2% percent of them were minorities. ³ These figures are evidence that the country is now a society comprised of multiple racial and ethnic groups.

Therapeutic services that are respectful of and responsive to the health beliefs, practices, cultural and linguistic needs of diverse patients can help bring about positive health outcomes. Culture is a dynamic force that influences a client's response to treatment. If the therapist does not understand clients' cultural norms, they cannot communicate effectively. This course will assist the therapist in providing services which are reflective of the client's culture by assessing their own cultural competence and identifying specific strategies to guide them when providing services to diverse individuals.

COMMON TERMS ASSOCIATED WITH CULTURAL COMPETENCE

Race, ethnicity, culture, age, sexual orientation, gender, ability, occupation, and communication styles are among the traits that make people different from one another. When confronted with difference, people may feel resistant or uncomfortable because they lack a framework to help them understand these differences and how to deal with them.

Cultural competence has been defined in numerous ways. Many current definitions are variations of one definition developed several years ago stating that, "cultural competence is a set of congruent behaviors, attitudes, and policies that enable systems, agencies, and professionals to work effectively in cross-cultural situations. ⁴

First, it is beneficial to define certain terminology and differentiate between race and ethnicity.

Race is associated with biology, it is primarily associated with the physical features of a person, whereas ethnicity is associated with culture. Understanding their distinct significance is increasingly important, particularly because the diversity in the world is continuing to grow.

Ethnicity is about tradition, learned behavior and customs. It is about learning where you come from, and celebrating the traditions and ideas that are part of that region.⁵

Race is physiological in nature and refers to distinct populations within the larger species. We all belong to the "human" species", yet a person's race may be white, black, Asian, or Indian. One example of the difference between these two terms is by examining people who share the same ethnicity. Two people can identify their ethnicity as American, yet their races may be black and white. Additionally, a person born of Asian descent who grew up in Germany may identify racially as Asian and ethnically as German.

Always remember, cultural competence is a developmental process; therefore the goal is to promote positive movement along the cultural competence continuum.

CULTURAL COMPETENCE CONTINUUM

The word "culture" is used because it implies the integrated pattern of human behavior that includes thoughts, communications, actions, customs, beliefs, values, and institutions of a racial, ethnic, religious, or social group. The word competence is used because it implies having the capacity to function effectively. A culturally competent system of care acknowledges and incorporates-at all levels-the importance of culture, the assessment of cross-cultural relations, vigilance towards the dynamics that result from cultural differences, the expansion of cultural knowledge, and the adaptation of services to meet culturally-unique needs. ⁷

When confronted with differences, people may feel resistant or uncomfortable because they lack a framework to help understand these differences and how to deal with them. Terry Cross et.al. established a framework to help guide one from being culturally destructive to culturally proficient. Remember, cultural competence is dynamic, not static, and the goal is to promote positive movement along a continuum.

This framework developed by Terry Cross, et.al. was entitled, Toward a Culturally Competent System of Care (Vol.1), This framework emphasizes that the process of achieving cultural competency occurs along a continuum and consists of six stages.

These stages are as follows:

1. Cultural destructiveness- the most negative end of the continuum. This is the stage represented by destructive behaviors, attitudes, policies toward other cultures. Practice of genocide-one race is superior to another and the other needs to be eliminated. They may disregard the rights of others.

2. Cultural incapacity- do not intentionally mean to harm others different from them, but they do lack the capacity to help other minorities. Person has limited understanding of their own prejudices. They believe false and unkind information about others. Racism, extreme bias, and prejudices against others. May discriminate based on color or language. Good example is unfair hiring practices.

3. Cultural blindness- midpoint of continuum. Differences are ignored and are characterized by the belief that helping approaches traditionally used by the dominant culture are universally applicable; if the system worked as it should, all people-regardless of race or culture-would be served with equal effectiveness. Ignore cultural strengths, encourage assimilation, and blame the victim for their problems.⁷

4. Cultural pre-competence- movement toward the positive end of the scale. These people value diversity and culture. They see culture as important. However, they find it difficult to understand. They recognize that culture is more than just preferences. They understand there may be differences in values and core beliefs.
Pre-competence is characterized by the desire to deliver quality services and a commitment to civil rights, but the person or company does not have the appropriate information and resources. An example is hiring minorities.

5. Cultural competency- those that accept and respect differences. They continue to self-assess regarding different cultures and beliefs. They understand that diverse beliefs can be, and oftentimes are deep and intense. They can easily describe why diversity is valuable. They understand why it is personally valuable to them. They understand why it is professionally valuable. Those who are unbiased seek advice from other people of diverse cultures.

6. Cultural proficiency- holds "culture" in high esteem. They develop new therapeutic approaches based on culture of client. They pay careful attention to the dynamics of difference.7 They hire unbiased employees, seek advice and consultation from the minority community, and actively decide what they are and are not capable of providing to minority clients.

The next question to ask oneself is "where am I on this continuum?"

Some may know exactly their position on the scale and others may need to invest some time assessing their own values and beliefs. The degree of cultural competence achieved is not dependent on any one factor. It is dependent on one's own ability to move beyond limited belief systems in order to understand and better help others that are different from oneself. There are ways to do this, one being to assess your own attitudes.

ASSESS YOUR COMPETENCE

Stereotype is a term defined as "an often unfair and untrue belief that many people have about all people or things with a particular characteristic."8 Prejudice is "an injury or damage resulting from some judgement or action of another in disregard of one's rights; especially: detriment to one's legal rights or claims."⁸
Examples of stereotypes:

"Old men are child molesters"

"Indians drink too much, mostly alcoholics"

"Men are better than women in science"

"All effeminate men are gay"

"All Hindus prefer meditation"

It is dangerous to provide services based on stereotypical concepts of, for example, "a Jew", "a Hindu", or "a Muslim". Some people born into a religious community may not consider themselves to be members of that community. For others, their religion, traditions and rituals may be important, but they may not observe, say, strict dietary requirements. Therefore, it is important to allow individuals to define their own culture and religion.

If we accept that cultures are not better or worse than each other, but are just different, then we need to be clear that some of the ideas and 'truths' that we bring to our work are themselves culturally rooted. Massage therapists need to reflect on their own background and life experiences, all of which shape their thoughts and behaviors and consequently influence how they conduct themselves professionally.

To understand the impact of culture in our own lives and others', look directly at what culture you possess and the ways in which it might influence your perspectives and behaviors. Ask some of these questions:

Where am I from (nationality, region, and heritage)?

What are my beliefs, values, and religious and political orientations?

What is my biological sex and gender identity?

What is my age group?

What is my social class?

What life events have greatly affected me?

What stereotypes do I hold?

Personal values shape your professional persona. Examples of values include integrity, loyalty, compassion, commitment, responsibility, and discipline. By examining your values and attitudes closely, you can determine whether or not they are congruent with what the public expects of a health care professional. Among other traits, the public expects the massage therapist to be supportive, caring and committed to providing the best possible care. Take the time to identify values you feel are integral to a massage therapist and come up with ways you can incorporate those values in your practice. ⁹

By reflecting on the attitude you have toward diverse groups, you can target areas in your life that may need to be evaluated. When dealing with other professionals, do you strive for collaboration or are you uncooperative? Do you give all clients the respect they deserve, or do you alter the quality of your treatment because you find that you do not relate as easily to certain groups? How do your attitudes and values relate to what is required of you as a regulated professional as detailed in the Code of Ethics?

It is important to recognize that culture is an aspect of a person's identity. It is not their 'whole' identity, and it does not act as a predictor of how a person will behave or what they will believe.

EFFECTIVE COMMUNICATION SKILLS

To effectively communicate with those whom seem different than yourself, it is wise to use some available tools. To enhance client/provider communication and to avoid being unintentionally insulting or patronizing, be aware of the following:

Styles of Speech: People vary greatly in length of time between comment and response, the speed of their speech, and their willingness to interrupt.

Tolerate gaps between questions and answers, impatience can be seen as a sign of disrespect.

Listen to the volume and speed of the patient's speech as well as the content. Modify your own speech to more closely match that of the patient to make them more comfortable.

Rapid exchanges, and even interruptions, are a part of some conversational styles. Don't be offended if no offense is intended when a patient interrupts you.

Stay aware of your own pattern of interruptions, especially if the patient is older than you are.

Eye Contact: The way people interpret various types of eye contact is tied to cultural background and life experience.

Most Euro-Americans expect to look people directly in the eyes and interpret failure to do so as a sign of dishonesty or disrespect.

For many other cultures direct gazing is considered rude or disrespectful. Never force a patient to make eye contact with you.

If a patient seems uncomfortable with direct gazes, try sitting next to them instead of across from them.

Body Language: Sociologists say that 80% of communication is non-verbal. The meaning of body language varies greatly by culture, class, gender, and age.

Follow the patient's lead on physical distance and touching. If the patient moves closer to you or touches you, you may do the same. However, stay sensitive to those who do not feel comfortable and ask permission to touch them.

Gestures can mean very different things to different people. Be very conservative in your own use of gestures and body language. Ask patients about unknown gestures or reactions.

Do not interpret a patient's feelings or level of pain just from facial expressions. The way that pain or fear is expressed is closely tied to a person's cultural and personal background.

Gently Guide Patient Conversation: English predisposes us to a direct communication style, however other languages and cultures differ.

Initial greetings can set the tone for the visit. Many older people from traditional societies expect to be addressed more formally, no matter how long they have known their physician. If the patient's preference is not clear, ask how they would like to be addressed.

Clients from other language or cultural backgrounds may be less likely to ask questions and more likely to answer questions through narratives rather than with direct responses. Facilitate client-centered communication by asking open-ended questions whenever possible.

Avoid questions that can be answered with "yes" or "no." Research indicates that when patients, regardless of cultural background, are asked, "Do you understand," many will answer, "yes" even when they really do not understand. This tends to be more common in teens and older patients.

Steer the patient back to the topic by asking a question that clearly demonstrates that you are listening. Some patients can tell you more about their health through story telling than by answering direct questions.

NONVERBAL COMMUNICATION

Non-verbal communication is a subtle form of communication that takes place in the initial three seconds after meeting someone for the first time and can continue through the entire interaction. Research indicates that nonverbal communication accounts for approximately 70% of a communication episode.

HEALTH LITERACY

Health literacy is the degree to which individuals have the capacity to obtain, process and understand basic health information needed to make appropriate health decisions. ¹³
Low health literacy is more prevalent among:

Older adults

Minority populations

Those who have low socioeconomic status

Medically underserved people

Patients with low health literacy may have difficulty:

Locating providers and services

Filling out complex health forms

Sharing their medical history with providers

Seeking preventive health care

Knowing the connection between risky behaviors and health

Managing chronic health conditions

Understanding directions on medicine

With this information in mind, it is essential when conducting a client's health history and assessment, that the client/patient understands exactly what the therapist is conveying. A number of clients may be confused with certain medical language, have difficulty understanding English, struggle with filling out forms, or have limited access to health providers in their community. With the proper training, massage professionals can identify clients' specific health literacy levels and make simple communication adjustments.
How massage therapists can help:

Identify clients with limited literacy levels

Use simple language, short sentences and define technical terms

Supplement instruction with appropriate materials (videos, models, pictures, etc.)

Ask clients to explain your instructions (teach back method) or demonstrate the procedure

Ask questions that begin with "how" and "what," rather than closed-ended yes/no questions

Organize information so that the most important points stand out and repeat this information

Reflect the age, cultural, ethnic and racial diversity of clients

For Limited English Proficiency (LEP) clients, provide information in their primary language

Improve the physical environment by using lots of universal symbols

Offer assistance with completing forms

More of these tools and resources can be found here at https://www.hrsa.gov/culturalcompetence/index.html
Possible Signs of Low Health Literacy
Your client's may frequently say:

I forgot my glasses.

My eyes are tired.

I'll take this home for my family to read.

What does this say? I don't understand this.

Your client's behavior may include:

Not getting their prescriptions filled, or not taking their medications as prescribed.

Consistently arriving late to appointments.

Returning forms without completing them.

Requiring several calls between appointments to clarify instructions.

Remember, even within a specific tradition, local and personal variations in belief and behavior exist. Unconscious stereotyping and untested generalizations can lead to disparities in access to service and quality of care. The bottom line is if you do not know your client well, ask respectful questions. Most people will appreciate your openness and respond in kind.

SUMMARY

Within the last decade, much has been written about cultural diversity in our workforce and communities and cultural competency has been a hot topic in the allied healthcare field. Sensitivity to a patient's view of the world enhances the ability to seek and reach mutually desirable outcomes. If these differences are ignored, unintended outcomes could result, such as misunderstanding instructions and poor compliance. ¹⁴

To value diversity is to see and respect its worth. A system of care is strengthened when it accepts that the people it serves are from very different backgrounds and will make different choices based on culture. While all people share common basic needs, there are vast differences in how people of various cultures go about meeting those needs. These differences are as important as the similarities. ¹⁵

The culturally competent system values diversity, has the capacity for cultural self-assessment, is conscious of the dynamics inherent when cultures interact, has institutionalized cultural knowledge, and has developed adaptations to diversity.

REFERENCES

1. Taylor, P. (April 10, 2016). The Next American - Two dramas in slow motion. Pew Research Center. Retrieved March 24, 2017 from http://www.pewresearch.org/next-america/#Two-Dramas-in-Slow-Motion.

2. Krogstad, J.M., and Lopez, M.H. (June 25, 2015). Hispanic population reaches record 55 million, but growth has cooled. Pew Research Center. Retrieved from http://www.pewresearch.org/fact-tank/2015/06/25/u-s-hispanic-population-growth-surgecools/

3. U.S. Census Bureau (2014). https://www.census.gov/newsroom/facts-for-features/2015/cb15-ff18.html

4. Cross TL et al. (1989). Towards a culturally competent system of care: A monograph on effective services for minority children who are severely emotionally disturbed. CASSP Technical Assistance Center, Georgetown University Child Development Center. Washington, DC

5. Admin. "Difference between ethnicity and race." September 6, 2011 Retrieved from http://www.differencebetween.net/science/nature/difference-between-ethnicity-and-race

6. Admin. "What is the difference between race and ethnicity? November 14, 2016. Retrieved from http://www.worldatlas.com/articles/what-is-the-difference-between-race-and-ethnicity.html

7. Cross TL et al. (1989). Towards a culturally competent system of care: A monograph on effective services for minority children who are severely emotionally disturbed. CASSP Technical Assistance Center, Georgetown University Child Development Center. Washington, DC.

8. Merriam-Webster Dictionary. (2016). Retrieved from https://www.merriam-webster.com/

9. College of Massage Therapists in Toronto. (2008). Information and guidelines for professional behavior regarding prevention of abuse of massage therapy clients. Bulletin number 4, Diversity Toolkit: Understanding difference in your practice.

10. ICE Cultural and Linguistics Workgroup. (n.d.) Better communication, better care: Provider tools to care for diverse populations. Health Industry Collaboration Effort (ICE).

11. ICE Cultural and Linguistics Workgroup. (n.d.) Better communication, better care: Provider tools to care for diverse populations. Health Industry Collaboration Effort (ICE).

12. ICE Cultural and Linguistics Workgroup. (n.d.) Better communication, better care: Provider tools to care for diverse populations. Health Industry Collaboration Effort (ICE).

13. U.S. Department of Health and Human Services, Health Resources and Services Administration (HRSA). Health literacy. Retrieved March 20, 2017 from website https://www.hrsa.gov/publichealth/healthliteracy/

14. ICE Cultural and Linguistics Workgroup. (n.d.) Better communication, better care: Provider tools to care for diverse populations. Health Industry Collaboration Effort (ICE).

15. Cross TL et al. (1989).Towards a culturally competent system of care: A monograph on effective services for minority children who are severely emotionally disturbed. CASSP Technical Assistance Center, Georgetown University Child Development Center. Washington, DC

# data[].attributes.attachment_link.title
Cultural Competence for Massage Professionals (2 CEs) - Premier Continuing Education

# data[].attributes.attachment_link.description
By: Dr. Jeffrey M. Culler, DC, BS, LMT OBJECTIVES Once the participant completes this course, they will be able to: Explain why cultural competence is important in the practice of massage. Differentiate between the terminology of race, ethnicity, and culture. Describe the cultural competence continuum from negative to positive.

# data[].attributes.attachment_link.readable_text
In a New York Times article appearing a week after the horror that befell America on September 11, a Muslim woman described her dilemma this way: "I am so used to thinking about myself as a New Yorker that it took me a few days to begin to see myself as a stranger might: a Muslim woman, an outsider, perhaps an enemy of the city. Before last week, I had thought of myself as a lawyer, a feminist, a wife, a sister, a friend, a woman on the street. Now I begin to see myself as a brown woman who bears a vague resemblance to the images of terrorists we see on television and in the newspapers. I can only imagine how much more difficult it is for men who look like Mohamed Atta or Osama bin Laden."

Excruciating moments like those the nation experienced last September test the identity of all Americans, but especially those whose identity may be caught in the middle. Many Arab and Muslim Americans lost loved ones and friends in the attacks in New York and Washington, and others had loved ones dispatched to Afghanistan as American soldiers to punish those who perpetrated the horror (Muslims are the largest minority religion in the U.S. armed forces). But many also had double fears for their own children. On the one hand, they shared the fears of all Americans about the new risks of terror; on the other, they were gripped by the haunting fear of their children being humiliated in school for who they are.
Two Partially Overlapping Communities
There is much that's misunderstood about Arabs and Muslims in America. Although the two communities share a great deal, they differ significantly in their make-up. Most Arabs in America are not Muslim, and most Muslims are not Arabs. Most Arab Americans came from Lebanon and Syria, in several waves of immigration beginning at the outset of the 20th century. Most Muslim Americans are African American or from South Asia. Many of the early Arab immigrants assimilated well in American society. Arab-American organizations are fond of highlighting prominent Americans of at least partial Arab descent: Ralph Nader, George Mitchell, John Sununu, Donna Shalala, Spencer Abraham, Bobby Rahal, Doug Flutie, Jacques Nasser, Paul Anka, Frank Zappa, Paula Abdul, among many others. Like other ethnic groups in America, Arabs and Muslims have produced many successful Americans whose ethnic background is merely an afterthought.

Arab Americans now number more than 3 million, Muslims roughly 6 million (though estimates range from 3 million to 10 million). The income of Arab Americans is among the highest of any American ethnic group-second only to that of Jewish Americans. Arab Americans have become increasingly politicized over the years. According to a recent survey, proportionately more Arab Americans contribute to presidential candidates than any other ethnic group-and the groups surveyed included Asian Americans, Italian Americans, African Americans, Hispanic Americans, and Jewish Americans. Over the past decade especially, Arab-American political clout has increased. Although Arab Americans were long shunned by political candidates, President Clinton became the first sitting president to speak at conferences of Arab-American organizations, and both President Clinton and President Bush have normalized ongoing consultations with Arab- and Muslim-American leaders. In the fall 2000 election, presidential candidates sought the support of Arab Americans, not only for campaign contributions, but also as swing voters in key states, especially Michigan. The September 11 tragedy, coming just as Arab-American political clout was ascendant, has provided a real test for the community's role in American society and politics.
Impact of September 11
For Arab and Muslim leaders, the terrorist crisis has been like no other. It has forced them to contemplate profoundly their identity. Are they Arabs and Muslims living in America, or are they Americans with Arab and Muslim background? The answer came within hours after the terrorist attacks. Major Arab and Muslim organizations issued statements strongly condemning the attacks, refusing to allow their typical frustrations with issues of American policy in the Middle East to become linked to their rejection of the terror. Rarely have Arab and Muslim organizations in the United States been so assertive.

The enormity of the horror, the Middle Eastern background of the terrorists, and the terrorists' attempt to use religion to justify their acts have inevitably led to episodes of discrimination against Arabs and Muslims, as well as against those, such as Sikhs, who resemble them. But the support that both Arabs and Muslims received from thousands of people and organizations far outweighed the negative reaction. Arab and Muslim organizations were flooded with letters and calls of empathy from leaders and ordinary Americans, including many Jewish Americans, for most understood that at stake were the civil liberties of all Americans.

In large part, the public reaction was a product of quick decisions and statements by President Bush and members of his cabinet, members of Congress from both parties, and local political leaders. The president in particular acted quickly to make two central points that seem to have resonated with most of the public. The first was that the terrorists did not represent Islam and that Osama bin Laden must not be allowed to turn his terror into a conflict between Islam and the West. The second was that Muslim and Arab Americans are loyal Americans whose rights must be respected. Bush's early appearance at a Washington, D.C., mosque with Muslim-American leaders underlined the message.

The message seems to have gotten through. Despite the fears that many Americans now associate with people of Middle-Eastern background, a survey conducted in late October by Zogby International found that most Americans view the Muslim religion positively and that the vast majority of Arabs and Muslims approve the president's handling of the crisis. (Among Arab Americans, 83 percent give President Bush a positive performance rating.) Moreover, 69 percent of Arab Americans support "an all-out war against countries which harbor or aid terrorists."

Certainly, the events of September 11 will intensify the debate within the Arab and Muslim communities in America about who they are and what their priorities should be. One thing is already clear. Although both communities have asserted their American identity as never before and although 65 percent of Arab Americans feel embarrassed because the attacks were apparently committed by people from Arab countries, their pride in their heritage has not diminished. The October survey found that 88 percent of Arab Americans are extremely proud of their heritage. So far, however, the terrorist attacks have not affected the priorities of the Arab public in America as might be expected, given Arab Americans' deep fear of discrimination.

Typically, Arab-American organizations highlight such domestic issues as secret evidence and racial profiling and such foreign policy issues as Jerusalem, Iraq, and the Palestinian-Israeli conflict. While Arab Americans, like other minorities, are involved in all American issues and are divided as Democrats and Republicans, as groups they inevitably focus on issues about which they tend to agree. The situation is no different from that of American Jews, who are also diverse, but whose organizations largely focus on issues of common interest.

Given the fear of profiling that Arab Americans had even before September, one would expect this issue to have become central for most of them since September 11. And for many it certainly has. Arab-American organizations, especially, have focused on it. But the findings of the Zogby poll among Arab Americans in October were surprising. Although 32 percent of Arab Americans reported having personally experienced discrimination in the past because of their ethnicity, and although 37 percent said they or their family members had experienced discrimination since September 11, 36 percent nevertheless supported profiling of Arab Americans, while 58 percent did not. Surprisingly, 54 percent of Arab Americans believed that law enforcement officials are justified in engaging in extra questioning and inspections of people with Middle Eastern accents or features.

Though their views on profiling have been mixed since September 11, Arab Americans have been considerably more unanimous on one subject-the need to resolve the Palestinian-Israeli dispute. Seventy-eight percent of those surveyed agreed that "a U.S. commitment to settle the Israeli-Palestinian dispute would help the president's efforts in the war against terrorism." Although most Arab Americans are Christian and mostly from Lebanon and Syria-and only a minority are Palestinians-their collective consciousness has been affected by the Palestinian issue in the same way that Arab consciousness in the Middle East has been affected. In a survey I commissioned in five Arab states (Lebanon, Syria, United Arab Emirates, Saudi Arabia, and Egypt) last spring, majorities in each country consistently ranked the Palestinian issue as "the single most important issue to them personally." The role of this issue in the collective consciousness of many Arabs and Muslims worldwide is akin to the role that Israel has come to play in contemporary Jewish identity.

Like all Americans since September 11, Arab and Muslim Americans are searching for solutions to terrorism. Like all Americans, they are also finding new meaning in aspects of their identity to which they might have given little thought a few short months ago.

# data[].attributes.attachment_link.description
In a New York Times article appearing a week after the horror that befell America on September 11, a Muslim woman described her dilemma this way: "I am so used to thinking about myself as a New Yorker that it took me a few days to begin to see myself as a stranger might: a Muslim woman, an outsider, perhaps an enemy of the city.

# data[].attributes.headline
A timeline map of the 200,000 year history of human civilization

# data[].attributes.subject
A timeline map of the 200,000 year history of human civilization

# data[].attributes.attachment_link.readable_text
This animation shows how humans have spread and organized themselves across the Earth over the past 200,000 years. The time lapse starts with the migration of homo sapiens out of sub-Saharan Africa 200,000 years ago, with a few thousand years passing every second. As the agricultural revolution gets underway and the pace of civilization quickens, the animation slows down to hundreds of years per second and eventually, as it nears modern times, 1-2 years per second.

See also time lapse animations of the history of Europe from the fall of Rome to modern times and human population through time. (via open culture)

# data[].attributes.attachment_link.title
A timeline map of the 200,000 year history of human civilization

# data[].attributes.attachment_link.description
This animation shows how humans have spread and organized themselves across the Earth over the past 200,000 years. The time lapse starts with the migration of homo sapiens out of sub-Saharan Africa 200,000 years ago, with a few thousand years passing every second.

# data[].attributes.headline
What You need to Know about Arabs vs. Muslims - ADDtvChannel - YouTube

# data[].attributes.subject
What You need to Know about Arabs vs. Muslims - ADDtvChannel - YouTube

# data[].attributes.attachment_link.title
What You need to Know about Arabs vs. Muslims - ADDtvChannel

# data[].attributes.headline
What Is The Difference Between Arab and Muslim? - YouTube

# data[].attributes.subject
What Is The Difference Between Arab and Muslim? - YouTube

# data[].attributes.attachment_link.title
What Is The Difference Between Arab and Muslim?

# data[].attributes.headline
culturally competent care Muslim - YouTube

# data[].attributes.subject
culturally competent care Muslim - YouTube

# data[].attributes.headline
Cultural Competency | Human Services Education

# data[].attributes.subject
Cultural Competency | Human Services Education

# data[].attributes.attachment_link.title
Cultural Competency | Human Services Education

# data[].attributes.attachment_link.description
Cultural competency is extremely important in the field of human services in particular where there is a high degree of professional contact with a wide variety of different cultures. As such, for those who plan on working in Human Services it is critical to pursue a high degree of cultural competency.

# data[].attributes.attachment_link.description
Understand, believe, and convey that there are no culturally deprived or culturally neutral individuals or groups, and that all cultures have their own integrity, validity, and coherence, and deserve respect

# data[].attributes.headline
Becoming a Culturally Competent Nurse - YouTube

# data[].attributes.subject
Becoming a Culturally Competent Nurse - YouTube

# data[].attributes.headline
Fractured Lands: How the Arab World Came Apart - The New York Times

# data[].attributes.subject
Fractured Lands: How the Arab World Came Apart - The New York Times

# data[].attributes.attachment_link.keywords[]
middle east and north africa unrest (2010- )

# data[].attributes.attachment_link.title
Fractured Lands: How the Arab World Came Apart

# data[].attributes.attachment_link.description
The story of more than a decade of war, terror and revolution in the Middle East, seen through the eyes of six people whose lives were changed forever.