1. Timeline
2. Roque, Jean de, 1661-1745. A Voyage to Arabia the Happy: by the Way of the Eastern Ocean, And the Streights of the Red-Sea : Perform'd by the French for the First Time, A.D. 1708, 1709, 1710 : Together With a Particular Relation of a Journey From the Port of Moka to the Court of the King of Yemen, In the Second Expedition, A.D. 1711, 1712, 1713 : Also, an Account of the Coffee-tree, And Its Fruit ... London: Printed for G. Strahan ..., and R. Williamson ..., 1726.
2.1. Who?
2.1.1. Bcc He was a French writer and explorer(1661-1745). His main goal was to learn about and document the French trips to Yemen and other areas in the Arabian Peninsula in the early 1700s, especially focusing on the coffee trade. Jean de La Roque's inspiration to compose "Voyage to Arabia the Happy" stemmed from his role as the founder of the Marseilles Academy in 1715 and his deep fascination with the knowledge and cultures of the East. His interest was further sparked by an essay he read in the Mercure magazine, which narrated the journey of traders from Saint-Malo to the Arabian Peninsula. This account inspired him to delve deeper into the Eastern world, particularly focusing on the burgeoning trade and cultural exchanges between Europe and Arabia. La Roque’s work, therefore, emerged from a combination of his institutional involvement, his personal interest in Eastern knowledge, and the inspiration he drew from contemporary accounts of Eastern voyages and trade.
2.2. Why?
2.2.1. It is academically significant for its detailed and logical exploration of the early coffee trade in the Arabian Peninsula. His methodical documentation of the French expeditions, particularly in Yemen, provides a deep understanding of the coffee trade's origins and its impact on European-Middle Eastern relations in the 18th century.
2.3. Quote
2.3.1. Why?
2.3.1.1. This quotation is chosen for its insightful exposition of the Arabian response to the growing global demand for coffee, demonstrating a logical adaptation in agricultural practices. It also serves to dispel prevalent European misconceptions about Arabian coffee trade practices, highlighting the importance of empirical evidence and rational analysis in understanding early global trade dynamics.
2.3.1.1.1. How?
2.4. Quote
2.4.1. Why?
2.4.1.1. The dedication letter in Jean de La Roque's "Voyage to Arabia the Happy" serves two key purposes within the context of an anthology focused on Arabia and coffee. Firstly, it illustrates the Enlightenment era's intellectual and practical approach to exploration. This period emphasized empirical observation and systematic knowledge gathering, aligning with the logical pursuit of understanding uncharted regions like Yemen(Southern Arabia). Secondly, the letter subtly underscores the economic motivations behind these voyages, particularly the trade in coffee, a significant commodity reshaping global economies and cultures. These aspects make the dedication a vital piece in understanding the logical underpinnings of exploration and trade during this period.
2.4.1.1.1. How?
2.5. Possible Quote of Banian
3. Questionable
3.1. The Distinctive Cultural Landscape of the Arabian Peninsula Compared to the Levant and Yemen.
3.1.1. The reasons behind the prevalence of coffee houses in the Levant and Yemen, as opposed to their scarcity in the more tribal, internal regions of Arabia, can be understood through a lens that examines various social, cultural, and historical influences. Firstly, the contrast between urban and tribal societal structures plays a significant role. In the urban centers of the Levant and Yemen, coffee houses emerged as vibrant social and cultural hubs. These regions, enriched by their bustling cities and extensive trade networks, were more receptive to external influences, including the tradition of coffee drinking and the establishment of coffee houses. The urban setting provided an ideal backdrop for coffee houses to flourish as centers for social interaction, intellectual discourse, and leisure activities. In contrast, the internal regions of Arabia, characterized by predominantly tribal societies, had a different social dynamic. The social fabric in these areas revolved around tribal and familial units, with less emphasis on public social spaces. Consequently, the cultural practice of gathering in coffee houses, common in more urbanized areas, did not find the same resonance in these tribal societies. Here, social gatherings and interactions were more likely to occur within private or tribal settings rather than in public establishments like coffee houses. The role of trade routes and cultural exchanges is also crucial in understanding this disparity. The Levant and Yemen were integral to historical trade routes and thus experienced significant cultural interactions with various entities, notably the Ottomans and Europeans. These interactions were instrumental in introducing and establishing the coffee and coffee house culture in these regions. In comparison, the internal Arabian regions, more isolated and less influenced by these trade routes, did not undergo the same level of cultural exchange. As a result, the coffee house culture, which thrived in areas of vibrant trade and cultural mingling, did not take root to the same extent in these more secluded areas. Economic factors further explain the differing prevalence of coffee houses. Urban areas in the Levant and Yemen had the economic infrastructure to support coffee houses as commercial ventures. The concentration of population and wealth in these cities created a conducive environment for the commercial sustainability of coffee houses. On the other hand, in the tribal regions of internal Arabia, the economic conditions and lifestyle did not favor the commercial viability of such establishments. The population in these areas was more dispersed, and the lifestyle did not align with the business model of coffee houses. Lastly, cultural and religious perceptions in different regions influenced the acceptance and prevalence of coffee houses. Variations in the interpretation of Islamic law and regional cultural norms could significantly impact the receptivity towards public spaces like coffee houses. In essence, the presence of coffee houses in the Levant and Yemen and their absence in the internal tribal areas of Arabia are the result of a complex interplay of social structures, trade and cultural exchanges, economic conditions, and regional cultural perceptions. These factors collectively shaped environments that were either conducive or restrictive to the establishment and growth of coffee house culture.
3.1.2. The unique social and cultural dynamics of the Arabian Peninsula, as distinct from the Levant and Yemen, appears through the lens of Gertrude Bell's experiences and observations. Her narrative provides a vivid illustration of the region's distinct characteristics, especially in the context of coffee's role in social and diplomatic interactions. Through Bell’s insights, readers gain an understanding of the nuanced differences in cultural practices and social structures across these regions, with a particular emphasis on the Arabian Peninsula’s unique approach to hospitality and negotiation, as exemplified in the use of coffee.
3.1.2.1. Quote
3.1.2.1.1. How?
3.1.2.2. In Bell's depiction of her interactions within tribal settings, it's evident that Bedouin societies do not have coffee houses; instead, coffee is served and consumed in more personal, private spaces like tents, reflecting the nomadic and communal nature of Bedouin life where public social establishments like coffee houses are not customary.
3.1.2.2.1. Bell’s photographical works
3.1.3. Lawrence, T. E. (Thomas Edward), 1888-1935, Bruce Rogers, and Harold Mortlake Collection of Sir Winston Churchill (University of Illinois at Urbana-Champaign. Library). Seven Pillars of Wisdom: a Triumph. London: Jonathan Cape, 1935.
3.1.3.1. Quote
3.1.3.1.1. How?
3.1.3.2. This quote from T.E. Lawrence illuminate the traditional role of the coffee hearth in Bedouin tents as a central gathering place for communal learning and oral tradition in Arabian society, paralleling the cultural significance of coffee houses. It also offers insight into the distinct social dynamics of Arabian nomadic life, where coffee hearths in tents serve as key sites for community interaction and cultural exchange.
3.2. Coffee plantation and slavery
3.2.1. This
3.2.1.1. Ccc That assuming 15 years to be the average effective life of an adult able-bodied African labourer, every 10l., which, in 15 years, the ' PERMANENT SettleR' from the coast. of Africa would cost in "OUTFIT' to a colony or planter in the British West Indies, grows in the Hindoo Coolie, whose average cost of bringing and sending home is 25l., under this limited and recruiting service, or ' fIVE YEARS' sOJOURN' system, to 751.; whilst the Hindoo fails to sow the seeds which the cheaper African settler would provide for generations yet to come." 72. " That it
4. Malcolm, John. Sketches of Persia: From the Journals of a Traveller In the East. A new ed. London: J. Murray, 1828.
4.1. Who?
4.1.1. Born in 1769 in Scotland, Sir John Malcolm was a distinguished figure in the British East India Company, known for his extensive diplomatic and military career in South Asia and the broader Middle East. While Malcolm is often associated with his work in Persia and India, his understanding and insights into Arabian affairs are equally noteworthy. His experience in the region, particularly during the height of the British Empire's influence, provided him with a unique perspective on the political and economic dynamics of Arabia.
4.2. Why?
4.2.1. Malcolm's relevance to an anthology on Arabia and coffee stems from his deep engagement with the geopolitical forces shaping the region during the early 19th century, a period when the coffee trade was becoming increasingly globalized. His writings offer valuable perspectives on the interplay between colonial powers and Arabian states, shedding light on how these interactions impacted regional trade, including the burgeoning commerce in coffee. Although his direct involvement in Arabian affairs was less pronounced compared to his role in Persia and India, his overall understanding of the region's dynamics makes his work a valuable resource for exploring the historical context of Arabian trade and politics, especially in relation to the influential coffee trade. Sir John Malcolm's inclusion in this anthology brings a broader historical and geopolitical dimension to the understanding of the Arabian Peninsula’s role in the global coffee trade, offering readers a glimpse into the complex interrelations of empire, commerce, and culture during this pivotal era.
4.3. Quote
4.3.1. Why?
4.3.1.1. Malcolm’s detailed description of the social rituals surrounding coffee in the Middle East provides a logical understanding of the beverage's cultural significance. His systematic observation of coffee etiquette and its role in diplomatic and social contexts offers readers a rational insight into how coffee transcends its physical form to become a medium of social hierarchy and respect. Malcolm, as a respected diplomat and historian experienced in Middle Eastern affairs, brings credibility to the anthology. His firsthand experiences and authoritative voice lend authenticity to the narrative, providing an ethically sound perspective on the cultural practices and traditions associated with coffee in the region. His position as an expert enhances the reliability of the information presented in the anthology.
4.3.1.1.1. How?
4.4. coffee role transcends the mere act of consumption, touching on diplomacy and political movements.
4.4.1. in East, In the early 1800s, the dynamics surrounding coffee in the Middle East involved not just social and cultural aspects but also religious and political maneuverings. The Pasha of Egypt and the Ottoman Turks used coffee in strategic ways to exert influence and achieve their objectives in the region. Despite being under Ottoman rule, the Pasha of Egypt had a degree of autonomy and often pursued independent policies. The Pasha could have used the religious fatwa against coffee by Wahhabism in Arabia to his advantage, possibly as a means to counterbalance the strict religious influence of Wahhabism, which was seen as a challenge to both his authority and that of the Ottoman Empire. By highlighting the Wahhabi movement's stance on coffee, the Pasha might have aimed to portray himself as a more moderate and tolerant leader compared to the Wahhabi leaders, thus consolidating his power and influence in Egypt and possibly extending it into the Arabian Peninsula. The Ottoman Empire, recognizing the social and cultural importance of coffee, might have implemented policies like reducing coffee taxes not only to gain social influence but also to boost economic activities under its rule. This approach by the Ottomans could also be seen as a way to maintain loyalty and positive relations within their territories, including Egypt and parts of the Arabian Peninsula. By making coffee more accessible, they would be aligning with the popular customs and practices of the region, thus reinforcing their rule.
4.4.1.1. In West, At the beginning of coffee's introduction in England, King Charles II played a notable role, particularly in his reaction to the growing popularity of coffeehouses. Coffee first arrived in England around the 17th century and quickly became popular. By the mid-1600s, coffeehouses had become widespread and were known as places for open discussion and the exchange of ideas. King Charles II, concerned about the free-flowing political discussions and the exchange of what he viewed as potentially seditious ideas in these establishments, took a significant step in 1675. He issued a proclamation to shut down coffeehouses. The king and his council were apprehensive that these gatherings could lead to the spread of dissent and rumors against the monarchy. Coffeehouses were seen as breeding grounds for political agitation and for the sharing of information that could undermine royal authority. However, this proclamation was met with strong public opposition and backlash. Coffeehouses were immensely popular and had become an important part of social and intellectual life in England. Recognizing the widespread discontent his proclamation caused, Charles II was forced to retract it shortly after its issuance, in 1676. This episode is a telling example of the tension between emerging public spaces for discourse and the traditional controls of authority during that era. It also underscores the significant role coffeehouses played in the social and political fabric of 17th-century England.
5. description of customs
5.1. The Letters of lady Montague and the claim women travels are not important yet it’s more observational In Lady Montague works class is powerful factor rather than gender
5.1.1. Outdated customs or important protocols
5.1.1.1. USA cultural gap
5.1.1.1.1. The minister innitiatve to teach Russian not to fall in this trap
5.1.1.2. In the Arabian gulf Digital Archives, the cultural brief introduces the social customs which evokes Lady Montage description - [ ] ceremonies and etiquettes, 1949
6. Global significant changes impact the region
6.1. The global impact on traditional coffee cultivation and consumption
6.1.1. material changes due to globalization from copper to different modern materials
6.1.2. the cultural implications of economic diversification efforts in the region, especially as Arabia move away from oil dependency. _ Jizan is an example of how shifts in the economy influence the cultural landscape.