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Arab Culture being a High Context Culture 

posted on: Sep 20, 2023

Photo: Pixabay

By: Eman El-Ajlouni / Arab America Contributing Writer

The phrase “high-context culture,” which was first introduced by anthropologist Edward T. Hall in the 1970s, is frequently used to describe Arab culture. While low-context cultures focus more on explicit verbal communication, high-context cultures are intuitive, contemplative, and engaged with the community. They rely on implicit communication, common knowledge, and contextual signals to transmit meaning. We will take a look at what it means for Arab culture to be high-context and how this characteristic affects many facets of Arab society in this article.

Implied communication

High-context cultures, like Arab culture, rely heavily on non-verbal and visual cues like body language, tone of voice, and facial expressions to convey meaning. Arabs frequently communicate ideas using metaphors, allegories, and actions that are symbolic. This might make it difficult for outsiders to fully understand and grasp a dialogue unless they are aware of the cultural background.

The Importance of relationships

In Arab culture, establishing and keeping connections is extremely valuable and important. In high-context cultures, communication is frequently modified to maintain these relationships. Arabs frequently engage in brief conversations and other introductions before diving into the main topic of discussion.

Group Identity 

High-context cultures frequently give group identification a higher priority than individual identity. Since the family is seen as a significant component of both individual and societal existence in Arab countries, it plays a significant and vital role in people’s lives. People are expected to follow society’s standards and expectations, and decisions are frequently made with the beneficial outcomes of the group in mind.

Maintaining and respecting hierarchy

Being a high-context culture, Arab culture has a propensity towards hierarchy, with the dynamics of interpersonal interactions being heavily influenced by age, seniority, and social standing. Respecting elders, those with greater status, and authoritative figures requires both verbal and nonverbal cues.

Respect and Indirectness

Direct confrontation and criticism are frequently avoided in high-context cultures in order to preserve harmony. Instead, they prefer indirect communication . Arabs may use euphemisms or softer language to handle delicate subjects.  People frequently minimize their opinions in an effort to appear fair and polite. It can be necessary to infer what was not mentioned. People from low-context cultures may occasionally mistake this indirectness for uncertainty.

Nonverbal Interaction

In Arab culture, nonverbal clues are a vital component of communication. Body language, posture, gestures, eye contact, facial expressions, voice tone, and physical closeness all transmit meaning and are frequently more significant than actual uttered words. Effective communication requires an understanding of these cues.

Hospitality

Arab hospitality, which has its roots in high-context communication, is well known.  The ultimate goal of Arab hospitality is to respect a guest, establish a connection, and eliminate the “awkwardness” and anxiety involved with meeting someone new. One of the major tenets of the host’s beliefs is the Arabic term “karam,” which implies kindness. Sharing meals, making tea or coffee for visitors, and exchanging warm welcomes are all methods to show respect and develop connections.

In conclusion, the high-context nature of Arab culture is a distinguishing feature that influences numerous aspects of everyday life, such as social dynamics, communication, and relationships. For cross-cultural relationships with Arab people and communities to be successful, one must comprehend and appreciate these cultural characteristics. It’s critical to approach Arab culture with an open mind, a desire to learn, and a respect for the depth of this highly contextualized civilization.

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Essay on Arab Culture

Students are often asked to write an essay on Arab Culture in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on Arab Culture

Introduction to arab culture.

Arab culture is rich and varied. It comes from the Arab world, which includes 22 countries from the Middle East and North Africa. The culture is influenced by many factors like history, religion, and geography. It’s known for its warm hospitality, unique traditions, and vibrant arts.

Language and Literature

Arabic is the main language in Arab culture. It’s one of the world’s oldest languages. Arabic literature is also very important. It includes famous works like “One Thousand and One Nights” and many beautiful poems.

Islam is the main religion in Arab culture. It influences many aspects of life, like dress, food, and daily routines. The holy book of Islam, the Quran, is written in Arabic.

Art and Architecture

Arab culture is famous for its art and architecture. This includes intricate geometric patterns, colorful mosaics, and grand mosques. These designs often have deep symbolic meanings.

Arab cuisine is delicious and diverse. It includes dishes like hummus, falafel, and shawarma. Many meals are shared with family and friends, showing the importance of community in Arab culture.

Arab culture is a beautiful blend of tradition and modernity. It offers a rich tapestry of language, religion, art, and cuisine. Understanding it can help us appreciate the diversity of the world.

250 Words Essay on Arab Culture

Arab culture is rich and varied, formed by thousands of years of history. This culture is shared by many people across 22 countries in the Middle East and North Africa.

Arabic is the main language spoken in Arab culture. It is one of the oldest languages in the world and is known for its beauty and complexity. Arabic script is written from right to left and has a unique style of calligraphy.

Islam is the main religion in Arab culture. It plays a major role in shaping their customs and way of life. The holy book of Islam, the Quran, is written in Arabic and is highly respected.

Arab food is flavorful and diverse. Popular dishes include hummus, falafel, and shawarma. Dates, olives, and lamb are also common in Arab meals. Sharing food is an important part of Arab hospitality.

Traditional Arab clothing is designed for the hot desert climate. Men often wear a flowing white garment called a ‘thobe’. Women may wear a ‘abaya’, a long black cloak. Both men and women might wear a head covering for modesty and protection from the sun.

Arts and Music

Arab culture is known for its contributions to arts and music. Arabic calligraphy, geometric patterns, and vibrant colors are common in their art. Arab music often features instruments like the oud and the qanun.

Arab culture is a fascinating blend of traditions and modern influences. It offers a rich tapestry of experiences that are deeply rooted in history.

500 Words Essay on Arab Culture

Arab culture is rich and diverse, with history dating back thousands of years. It is a culture that has had a significant impact on the world. This culture is spread across 22 countries in the Middle East and North Africa, forming the Arab world.

Arab Language and Literature

Arabic language is a key part of Arab culture. It’s one of the oldest languages in the world and is spoken by over 400 million people. The language is not just a way of speaking, but also a way of expressing thoughts, feelings, and traditions.

Arab literature is also famous, with many well-known stories, like “One Thousand and One Nights”. The Quran, the holy book of Islam, is also written in Arabic and is considered the finest piece of literature in the Arabic language.

Arab Art and Architecture

Arab art and architecture are famous for their beauty and detail. Arab artists use geometric patterns and calligraphy, often inspired by the Quran. You can see this in mosques, palaces, and homes.

Arab architecture is unique. It includes tall minarets, large domes, and detailed carvings. The Arab world is home to many historic buildings and cities.

Arab Music and Dance

Music and dance are important in Arab culture. Traditional music includes the use of instruments like the oud and qanun. There are many types of Arab dances, but the most famous is belly dancing.

Arab food is loved around the world. It is known for its spices and flavors. Popular dishes include hummus, falafel, and shawarma. Arabic coffee and tea are also famous.

Arab Clothing

Traditional Arab clothing is both beautiful and practical. Men often wear a long white robe called a thobe. Women wear a black abaya. Both men and women may wear a head covering.

Arab Hospitality

Arabs are known for their hospitality. Guests are treated with great respect. It is common to offer food and drink to visitors. This is a way of showing kindness and friendship.

Arab culture is a rich mix of traditions, language, food, art, and more. It has had a big impact on the world. Learning about Arab culture helps us understand and appreciate its beauty and depth.

In all, Arab culture is a fascinating topic to explore. From its unique language and literature to its stunning art and architecture, delectable cuisine, distinctive clothing, and warm hospitality, it offers a world of discovery and appreciation.

That’s it! I hope the essay helped you.

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Culture & the Language of Creativity in the Arab Region

From the Al-Ahsa Oasis, Memphis and its Necropolis, to the oud as well as several living cultural traditions, the Arab Region boasts a rich and dynamic cultural landscape.  Stretching over a large geographic area, the countries within the Region share a   collective part of their identity through the Islamic culture and the Arabic language, inter alia. This, in turn, has strongly influenced the cultural and creative sector. Within the Region and beyond, the unfettered exchanges and dialogues since millennia, encompassing economic, social and cultural dimensions, have further permeated the wide variety of creative fields, from music, poetry, calligraphy, performing arts, crafts, design and architecture to the contemporary and digital arts.   In 2020 and still today, the COVID-19 health crisis has brought unforeseeable repercussions around the world – economies have been largely suspended and societies left reeling.  Whilst this unprecedented crisis has exacerbated pre-existing fault lines and vulnerabilities within the cultural sector, it also brought about a reality check on the critical contribution of culture to individual wellbeing, social resilience and prosperity. More than ever, culture is regarded as a necessity for building back better and stronger.    Cultural policies across the region are showing renewed commitment to support the cultural and creative sector through a variety of measures and initiatives.  Youth creative voices  are growing and testifying to the dynamism of arts and culture across the Region, calling for greater investment in providing enhanced opportunities for vocational education and training, as well as working opportunities and perspectives in the creative sector, and innovative cultural entrepreneurship, leveraging the pivotal role of culture for translating their aspirations in forging more sustainable, resilient and inclusive societies.

The Arabic language and creativity: Drivers for vitality and culture in the Arab region Preliminary study

In a preliminary report, UNESCO endeavours to explore creativity in the Arab region, particularly by gauging the influence of the Arabic language and digital transformation, specifically among young people, whilst highlighting the broader impact of cultural and creative industries upon development and social cohesion, and their progressive establishment in the public policies of countries.  The present study has been completed, firstly, on the basis of a survey conducted among regional experts in the fields of culture, the arts and creativity; secondly, interviews have been conducted with young artists in the Arab region for the collection of data, testimonies and experiences, which punctuate the present report; finally, literature research has been undertaken for the exploration of cultural policies and the identification of initiatives and mechanisms for the support of creativity.This preliminary study reveals the dynamism of contemporary creativity in the Arab region, together with the impetus for innovation and renewal delivered by young people, particularly in the context of the global health crisis.

This study confirms the unifying force of the Arabic language, its anchorage in the cultural identity of the region, the numerous ways in which it sustains the cultural landscape  – including the digital environment – and the potential which it represents in a region grappled at times by conflicts. Finally, this study reiterates the necessity for the reinforcement of public policies – whether educational, cultural, economic or social – in the interests of the full exploitation of creativity, in light of developmental issues in the region, as well as for a commitment to investment in education, including in particular, the technical and vocational education and training, all in view of the promotion of the cultural sector.

Voices of Young Artists from the Arab Region One Word, One Artist

Virtual gallery : a closer look into the young artists' artworks.

Take A Closer Look into the Young Artists' Artworks

Biodatas of the Artists

Noura bin saidan.

Noura Bin Saidan is a visual artist from Saudi Arabia.  She has a master’s degree of art, and she is one of the up-and-coming female artists in Riyadh. Among her artworks, she has executed the longest mural in Saudi Arabia. Her main aspiration is to transform public spaces through art, painting, and calligraphy, in order to make them more creative, inspiring and cheerful. Noura Bin Saidan strives to contribute to the cultural development of her country while affirming with optimism that women can succeed brilliantly in all fields, including art.  Instagram: @nourabinsaidan

Tony Maalouf

Tony Maalouf is an interior architect and an illustrator with a propensity for art and design.  His perspective to sketching and mixed media reflects the Lebanese rich culture and creativity. Tony Maalouf sketches daily life and traditions, infusing architecture with photography, shapes and colours to create artwork that is brimming in both nostalgia and modernity – reflective of his beloved Lebanon.  Instagram: @elmaalouf

Miramar Moh’d

Miramar Moh’d is a 23-year-old Iraqi self-taught visual artist and a muralist based in Amman.  Born into a family of artists, she was constantly surrounded by art as she grew up. Professionally, she has participated in multiple personal and collective exhibitions and painted several murals, inside and outside of Jordan. In her teenage years, she acquired a profound love for visual art and forms of nonverbal expression. Through this passion, she aims to understand what it means to be a woman in a modern Arab society, using painting in the face of injustice and gender-based discrimination. Animated by a strong sense of humanism and social justice, Miramar primarily employs murals as a medium to bring fine art from museums and galleries into the street.  Instagram: @miramar.muhd

Ismail Zaidy

Ismail Zaidy - L4artiste - is a photographer from Marrakech, Morocco.  Ismail started photography in 2017, using his smartphone to capture his surrounding environment in Morocco and express his inner perspective about it. His style is abstract, poetic, colorful and minimalist. Family is intrinsic to his creative process and is a source of inspiration. He associates the members of his family to create visual stories. In 2018, he started a project named “3aila”, which means “family” in Arabic, with his younger brother and his young sister Fatima Zahra. Ismail has grown up in a modest neighborhood of Marrakech, watching women’s outfits, and getting inspired by the colorful hikes and djellabas. The vitality and variety of cultural expressions in his city Marrakesh, notably the flea market with its multifaceted dimensions represent his inspiration and serve as the stage for his creative art.  I nstagram: @l4artiste  

Bouthayna Al Muftah

Bouthayna Al Muftah is a Qatari visual artist , holding a Bachelor degree of Arts from Virginia Commonwealth University School of the Arts, in Qatar, in 2010. Upon her graduation, Al Muftah directed her artistic practice to printmaking, typography and documentation, which evolved over the years into large-scale installations and performances. The core inspiration behind her artistic production is her country’s cultural heritage borrowed from the oral history and folklore of her country to reflect her personal relationship with her land’s past. Her creative art reflects the life in the old neighborhoods of her country and the people who shaped them, to create contemporary settings through abstract and figurative art. Her works of art are inspired by an in-depth research into the ancient traditions of her country.  Instagram: @b_almuftah  

Nada Elkalaawa

Nada Elkalaawa was born in Alexandria, Egypt, in 1995. A London-based artist , she graduated from eminent fine art schools in the UK and Egypt. Her works of art feature in numerous art galleries across Europe, the Arab States and Latin America. She is one of five founding members of the artist group K-OH-LLECTIVE, recipient of Mophradat’s Self-Organizations grant in 2020. In her creative work, she captures inspiration from everyday life paying a close attention to detail and showing an intimate view into human feelings and inner expectations. Her nuanced reflections, both from an autobiographical and a fictional perspective, have been presented across international shows and festivals throughout a variety of art forms, from drawing to tapestry, animation, painting, and installations.  Website:  www.nadaelkalaawy.com

Abdelrahman Elshahed

Abdelrahman Elshahed was born in 1993, in Mecca, Saudi Arabia, where he learned the art of calligraphy.  He received the Calligraphy certification ‘Ijaza’ in 2012. Along with his interests in art, he taught Arabic Calligraphy, gave several lectures and workshops on Islamic art, and published various research papers within the field. He obtained a Bachelor’s degree in Architecture, from the Faculty of Engineering and Islamic Architecture, Umm Al Qura University. His works focus on spiritual geometric at the heart of Islamic art, featuring the cultural, historical, scientific, and religious heritage through mixed media and symbolism. Calligraphy and architecture are important components of his art. In 2016, he designed one of the largest calligraphy gates in the world, on the occasion of Jeddah International Book Fair in Saudi Arabia. His art is part of many public and private collections. He has participated in several group exhibitions around the world and has been awarded numerous prizes.  Website: abdelrahmanelshahed.com 

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Depicting Arab Culture and Society

Identification, cultural primitivism.

The term “cultural primitivism” has emerged as a response to the current level of civilization and the challenges associated with it. Human beings who embrace this idea will pursue the state of nature as the best model of leading their lives and getting rid of their predicaments, such as wars, technological shifts, and overutilization of resources. The concept remains significant since makes it possible for people to conserve the environment, overcome most of the pains they face, and improve their experiences (Afsaruddin, 2015). It is also important because it can guide human beings to relate positively, improve their ethical values and standards, support one another, and eventually achieve their personal goals in life. Such an approach is, therefore, essential and capable of guiding people to make the civilized world better and sustainable for all future generations.

The idea of aṣabīyya is widely utilized in sociology to refer to group solidarity. When members of a specific community embrace this notion, chances are high that they will display the same interests, responsibilities, goals, and shared purposes in life. Such a practice is significant since it empowers them to address their common challenges, collaborate to pursue meaningful change, and even oppose any form of ineffective leadership (Zia, 2019). Aṣabīyya becomes a new opportunity to promote societal peace and empower all members in an equal manner. They will be united whenever they intend to pursue a specific cause.

“ The Ruling Bargain”

The concept of “ruling bargain” has become a powerful guideline that encourages people to examine the effectiveness of the established governance systems and consider new ways or strategies that are more democratic, citizen-owned, and capable of meeting their demands (Megheirkouni, 2017). This ideology is significant since it challenges the old and promotes the new in order to maximize equality, get rid of dictatorial regimes, and bring power closer to the people (Megheirkouni, 2017). The case of the Arab Spring that engulfed many nations across the Middle East was as a result of the analysis of the existing systems of governance that failed to meet the needs of the greatest majority.

The term ribā can be defined as usury within the Islamic society or teachings. It is significant since it guides the reader to understand how different investors engage in exploitative financial or business deals to enrich themselves. According to the Islamic culture, such a practice is wrong because the Quran condemns it. Ribā has remained contentious since it makes it easier for more people to understand the common challenges different believers and followers of Islam go through when trying to interpret religious teachings (Megheirkouni, 2017). Consequently, ribā has continued to guide or influence a wide range of Islamic financial practices or beliefs in the Arab world.

“ Sheikh Mo ”

Islamic scholars use the term “Sheikh Mo” to refer to the current Prime Minister of United Arab Emirates (UAE). The name has become significant since it resonates with the leader’s achievements within the past two decades. His leadership has managed to make the country one of the most prestigious and attractive in the world today (Zia, 2019). Those who want to pursue similar national aims need to consider this name for inspiration, endurance, and the desire to improve the experiences and lives of their followers. His case is a good example of how leaders can think deeply to transform their countries for the better.

Short Answers

Al-salaf al-ṣāliḥ and islamic reform.

The term al-salaf al-ṣāliḥ is used widely in Islam to define the first three Muslim generations. The first one is the group of followers who lived during the time of Prophet Muhammad (Megheirkouni, 2017). His companions belonged to the same generation and were known as the Shahabah. The successors of these members form the second generation and they go by the name Tabi’un (Micir, 2019). The third one is comprised of their successors and are called Taba Tabi’un. The idea of al-salaf al-ṣāliḥ continues to play a critical role in the Islamic role since it influences modern-day reforms in many societies. Different leaders focus or pursue the original teachings of Muhammad and the immediate descendants to make Islamic principles more understandable and meaningful to the people.

The cases of Muḥammad ‘Abduh and Sayyid Quṭb try to describe how the above concept could become a powerful model for determining the nature of reforms in the Islamic world. These leaders remained radical and wanted all followers of Islam to pursue the original teachings that were shared during the early years of the religion to become the fundamental guidelines of social practice, education, and leadership (Megheirkouni, 2017). These actions reveal that more Muslims would continue to focus on al-salaf al-ṣāliḥ to acquire new ideas for changing their societies by taking back to the traditions and original teachings of Prophet Muhammad.

The Trench and The Dove’s Necklace

In The Trench, Munif goes directly to analyze the rots and malpractices that the government in question promotes to maintain power while at the same time holding on to the traditions of Islam. The author believes that the support different governments in the Middle East receive from the West is inappropriate and capable of undermining the integrity of democracy (Munif, 1993). On the other hand, the book The Dove’s Necklace showcases how nonfiction can be utilized to ridicule or satirize the Islamic society that pursue its traditional values without considering the implications of modern developments and foreign influences (Alem, 2016). The position of women in the society remains questionable since the people are unwilling to retrieve or associate with the murdered female in Mecca.

With these divergent approaches, it becomes clear that Munif uses a radical approach to address the existing conflict between traditional values and the desire to embrace social and economic developments in the Islamic world. Alem (2016) goes further to use nonviolent or non-radical approach to examine the same clash using the power of literature. The outstanding outcome is that the two authors manage to paint a clear picture of the unique issues that many people experience in their respective societies.

Social Classes in Gulf Countries

The wave of globalization has triggered numerous changes in some countries that no longer put much emphasis on traditional values. For instance, most of the Gulf nations have managed to establish and support new social classes whereby some citizens can pursue their goals without embracing their original practices. The model has gone further to minimize traditional approaches and attributes that remained common in the region throughout the colonial period (Micir, 2019). Consequently, a new society has emerged that does not promote tribal-oriented classes. This trend has made it possible for these nations to record increased gross domestic product (GDP), economic diversity, and expansion.

During the colonial period, tribally-oriented social classes segmented based on origin, family, and culture existed in the Gulf. However, numerous transformations have been recorded within the past three decades whereby more leaders have promoted the idea of liberalism while at the same time encouraging more individuals to pursue their religious beliefs. Such an idea has neutralized cases of radicalism that have continued to exist in the wider Middle East region (Micir, 2019). This development should inform new practices in order to promote economic growth and empower more people to achieve their professional goals.

The Big Question

Barzakh : tribal and the modern.

Writers and novelists in the Islamic world have been relying on the power of art to examine specific issues different members of their societies experience in their lives. Women have been on the frontline to navigate the traditional and modern through the use of various literacy devices. For instance, the works studied in class show how different authors have managed to examine the fate of women in Saudi Arabia and how the existing regime ignores their rights. A radical approach exists in most of the Islamic societies whereby females are expected to focus on their domestic roles. Those who try to pursue their personal or economic objectives encounter numerous challenges. In The Dove’s Necklace, the author tries to describe a woman who is murdered and her body dumped in the streets of Mecca (Alem, 2016). A similar fate of women is noted in the work The Trench whereby they are portrayed as individuals whose lives are edged on the decisions their husbands and relatives make.

Modern authors would continue to rely on satirical approaches to convince or inform more leaders about the importance of barzakh and how it can influence new practices and efforts to empower women. They consider traditional values as essential in every society since they make it possible for people to stick to their teachings. However, they believe that such ideas and teachings of Islam should not be a barrier for these members of the community to benefit from the notions of modernism (Micir, 2019). They go further to pursue a paradigm shift that is in accordance with the teachings or concept of barzakh.

The case of the Gulf can become a powerful model for many countries in the wider Arab society to empower more women, provide them with the necessary resources, and encourage them to apply their religious values in a balanced manner to fit in the rapidly modernizing and globalizing global society. Such an approach will make it possible for more individuals to achieve their maximum potential, support their children, and overcome most of the challenges that have affected them over the past decades (Zia, 2019). More writers need to pursue this approach to influence or promote the implementation of appropriate policies that create a favorable environment for women to become successful members of their respective societies.

The concept of barzakh becomes a powerful guideline or notion that more women in the Arabian society need to pursue in an attempt to reshape their roles. The idea encourages them to strike a balance between the teachings of values and the notions of modernity. They can consider the issues of feminism to support their families and meet the demands of their husbands without giving up. They need to go further to have clear dreams and career objectives. They can identify emerging ideas or innovations that can guide them to become successful members of the modern Arab society (Zia, 2019). Those who take this idea or approach seriously will be in a position to change their experiences, achieve their maximum potential, and make it easier for their husbands and children to have fruitful lives.

Scholars, politicians, and social activists can find this concept meaningful in describing gender roles in the Gulf region. For instance, barzakh encourages more people to consider the satirical approach Allem applies in her novel. This knowledge can make it possible for more people to understand how women are expected to behave and pursue their goals in Saudi Arabia’s Mecca. Such an approach becomes a powerful strategy for questioning the levels of prejudice and malpractice that have made it impossible for more women to achieve their goals. With this new concept, leaders, politicians, and members of the wider society can be involved to change the fate of these members of the society (Micir, 2019). They can go further to redefine gender roles in the Gulf by providing the right resources without the need to undermine the teachings of Islam. With this form of support, the idea of feminism will a new meaning and influence desirable gender roles.

Analysts can study the successes and gains recorded in the Gulf as a product of barzakh. All countries in the region need to consider the idea to merge all aspects of modernism with the established traditional values in a more constructive approach that can benefit all members of the society (Zia, 2019). The government can also provide appropriate support systems and mechanisms to ensure that more women are able to achieve their potential. This development will transform the feminism agenda in the wider Arabian society and transform the experiences of all people positively.

• Afsaruddin, Asma. 2015. Contemporary Issues in Islam. Edinburgh: Edinburgh University Press.
• Alem, Raja. 2016. The Dove’s Necklace. New York: Harry N. Abrams.
• Megheirkouni, Majd. 2017. “Arab Sport between Islamic Fundamentalism and Arab Spring.” Sport in Society 20 (11): 1487-1499.
• Micir, Melanie. 2019. The Passion Projects: Modernist Women, Intimate Archives, Unfinished Lives. Princeton: Princeton University Press.
• Munif, Abdelrahman. 1993. The Trench. New York: Vintage.
• Zia, Afiya. 2019. Faith and Feminism in Pakistan: Religious Agency or Secular Autonomy? Brighton: Sussex Academic Press.

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The Influence of Islam on Arab culture

Since the emergence of Islam as one of the major religions in the world, it has essentially been tied to Arabic culture. This is because both Islam and Arabic culture have had an influence on one another to such an extent that it has become possible for both to achieve growth. Islam is a religion that enabled the culture of the Arabs to spread to other parts of the world, when previously; it was largely confined to the Arabian Peninsula and its environs. Furthermore, Islam is also responsible for the considerable assimilation of the cultural aspects of other cultures into the Arab culture. A consequence of this situation is that Islam has had a positive impact on Arabic culture because it has ensured that there is considerable cultural exchange between the people of the areas known as the Arab world and beyond. This paper makes an analysis of the way through which Islam has had an impact on Arab culture, and the consequences of this influence on the development of the contemporary Arab culture.

One of the most fundamental factors to consider is that Islam essentially developed in an Arab culture, and this has resulted in a situation where other cultures that have adopted Islam also became influenced by Arabic customs (Waardenburg, 2016). Islam ended up acting as a unifying factor not only for the Arabs, but also the communities in the Middle East and North Africa that adopted the religion. A consequence of this situation was that there developed a situation where close cultural affinities between the communities in this region were achieved. Arab culture was able to spread because of the prevalence of Islam in the region and this allowed for its swift adoption even by people that were otherwise not of Arab descent. The culture that is promoted by Islam is one that was born in the desert, and this is in such a way that while it is simple, it is not simplistic. Islam has developed a culture that essentially encourages the transmission of culture through the use of poetry and oral tradition. This is an important aspect because it has involved the adoption of the oral tradition that has always been a pertinent part of Arab culture (Ahmad & Lakhvi, 2015, p. 29). Moreover, Islam has also has a considerable impact on the written culture of the Arab world because it has encouraged and stressed the value of education in the region for centuries. The Arab civilization has benefited greatly from Islam because this religion helped it to achieve a civilization that was especially dominant during the medieval period, when Europe was far behind.

In addition, the main language that is used in Islam is Arabic, and the emergence of the latter as a major world religion ensured that Arabic came into common use. Arabic forms the basis for the development of an understanding of many of the most pertinent concepts that are an essential aspect of the Muslim community (Helms, 2017, p. 29). This is especially the case considering that despite Arabs sharing the same religion, they have developed along very different paths based on their respective regions and their local political situations. A consequence has been that Islam has led to the advancement of the most common aspects concerning the Arab culture so that rather than considering themselves different, Arabs have come to focus more on those aspects that bind them together. The traditions that were emphasized by the Prophet Muhammad, which are based on the sunna , have become extremely important aspects of Arab culture and this is to such an extent that adhering to them is considered a means through which individuals are able to follow the right path (Waardenburg, 2016). Therefore, while Arabs before Islam had a culture that loosely followed the basic tenets of the sunna, these aspects gained more meaning with the coming of Islam. It helped to advance a situation where there was the development of stronger initiatives aimed at unifying the Muslim community; ensuring that the Arab culture came closer together. Thus, Islam in the Arab world has come to be tied strongly to the culture of its people because of the influence that they have on one another.

Islam has also come to have an impact on Arabic and this is to such an extent that the purest form of Arabic is often considered to be based on the Quran. The Quran is one of the most significant connections between Islam and Arab identity, which is especially the case when it comes to the records of the life, words, and actions of the Prophet Muhammad (Lambarraa & Riener, 2015, p. 70). All of the later have been recorded in Arabic and this provides a picture of the important ties that have been established between Islam and Arab culture. The common use of Arabic by Arabs, as well as non-Arabs who profess the Muslim faith is important because it ensures that there is the advancement of Arab culture. Islam has promoted a situation where while in other cases, there would have been numerous dialects of Arabic that would have even evolved into different languages, there is currently considerable understanding between the dialects that the Arabs use throughout the Middle East. Having a common language source, this time based on the Quran and its constant use, has ensured that there is the achievement of a level of understanding between Arabs from different parts of the Arab world, from Morocco to Yemen and beyond. The classical Arabic that was used during the time of the Prophet and is still used today in prayer has enabled for the advancement of Arabic language, with standard Arabic being in common use today throughout the Arab world.

Moreover, the history of Islam can be traced through written records, which is important because the history of Islam is also the history of the Arabs. While the spread of Islam brought Arab culture to the world, it also enabled the development of a situation where Arab culture was also influenced by other cultures that it encountered. This is because Arab culture, during the early stages of the spread of Islam, came to be influenced by Greek, Indian, and Persian cultures, which came about through their absorption into the framework of Islamic values (Von Grunebaum, 2013, p. viii). A consequence is that through the adoption of some aspects of these cultures, Arab culture acted as a conduit through which the preservation of some cultural forms was enabled. It was also through the absorption of some aspects of other cultures that it became possible to develop a written tradition that helped to record the oral traditions that were previously prevalent in Arab culture. The development of Islam made it possible for Arabs to significantly develop their poetry and music through maintaining written records. The contacts with Greece and Persia that was enabled by Islam helped in creating an impulse towards music, with the frequent accompaniment of poetry and prose. This achievement because of the influence of Islam ensured that Arab culture became more diverse in such a way that helped Arabs transition from a purely nomadic culture to one that appreciated a diversity of other cultural aspects. It further enabled Arabs to become more active transmitters of culture not only in the Middle East, but also in Africa and Europe as well because of commerce, religion, and conquest.

Islam is also responsible for having created level of cohesion among the various Arab tribes that occupied the Arabian Peninsula and the areas around it. This is because the identity of Arabs was one that was quite diverse before the coming of Islam, and the word was used to refer to the various Semitic-speaking tribes that occupied the Arabian Peninsula. Islam has been characterized as a religion that has essentially melded the numerous cultural practices of the Arabs. It is a religion that has sought to ensure that the Arab way of life is held up as the ideal and this is to such an extent that not only is Arabic used as the language of religion, but the Bedouin culture of rejecting authoritarian rule has been seen throughout Arab history since before the advent of Islam (Khan, 2014). The rich oral culture of the Arabs has become widespread because of the adoption of Islam by the disparate Semitic tribes on the Arabian Peninsula and this is to such an extent that it allowed these tribes to adopt a common identity that not only enhanced their status as Arabs, but also the people of the Prophet Muhammad. Islam brought with it political and economic advantages for those individuals who converted to it, especially in the Arab world, and this ensured that a considerable number of people, especially those who had not previously identified as Arab, to adopt Arab culture as a means of achieving social advantage. Therefore, Islam ended up playing an important role in the promotion of means through which Arab culture not only spread, but also in the achievement of unity among the various Semitic tribes of the Arabian Peninsula within a common Arab identity.

The use of Arabic as a medium of communication became more widespread in the Arab world following the rise of Islam. Prior to this, Arabic was mainly used on the Arabian Peninsula, while Arabs tended to adopt the language of the places where they conducted commerce with other peoples outside the Peninsula. However, the rise of Islam and the Muslim conquests that followed the death of Muhammad made it possible for Arabic to come into common usage not only in the Middle East and North Africa, but also in the southern parts of Europe and considerable parts of Asia (Stauffer, 2017, p. 11). This achievement enabled Arabic to become a high status language, especially in the early centuries of Islam, and it promoted a situation where its use has continued to be common in the whole of the Arab world. The considerable literary developments and achievements of Arab culture were brought about during this period and this is allowed the language to flourish. The cultural aspects of the Arabs were swiftly transmitted through writing down the oral traditions of various tribes and this allowed Arabic to not only thrive, but also to come into common usage in the regions that were occupied by the Arabs (Zwettler, 1978, p. 29).

Additionally, Arabic has ended up developing into two very distinct forms because of the influence of Islam. The first of these is classical Arabic, which has become the standard when it comes to its being used in religion and as a language for literature. Classical Arabic has achieved common usage not only in the Arab world, but also among Muslims across the world. In the Middle East, it is a language that has essentially come to act as a bond for all literate Muslims because it is considered to be the purest form of Arabic. The second form of Arabic is colloquial Arabic, which is used as an informal spoken language, with variations in dialect based on the region from which the speaker comes from. This latter form of Arabic has evolved in such a way that sometimes, it is not mutually intelligible when spoken by individuals from different regions (Kadri et al., 2005, p. 193). However, despite the differences found in the latter, both forms of Arabic are important forces when it comes to the achievement of the cohesion of all Arabs.

In conclusion, Islam has had a powerful influence on the development of Arab culture. This is because it has ensured that there is the advancement of a situation where disparate Semitic communities that originated in the Arabian Peninsula came to have a common identity as Arabs. Furthermore, Islam was responsible for the considerable interactions between Arabs and other cultures to such an extent that Arabic culture came to be influenced by others. The adoption of written records that replaced the oral tradition was an important step of making sure that the culture was preserved. Islam also helped in the development of means through which there was the advancement of Arab culture outside the Arabian Peninsula because following the Arab conquests in the aftermath of the death of Muhammad, Arab culture became the dominant force in the areas that they occupied.

• Ahmad, H., & Lakhvi, M. H., 2015. A Glimpse of the History of Nationalism in the Muslim World: Punjab: University of Management Technology.
• Helms, C. M., 2017. Arabism and Islam: Stateless Nations and Nationless States : DIANE Publishing.
• Kadri, N., Agoub, M., El Gnaoui, S., Alami, K. M., Hergueta, T., & Moussaoui, D., 2005. Moroccan colloquial Arabic version of the Mini International Neuropsychiatric Interview (MINI): qualitative and quantitative validation. European psychiatry, 20 (2), 193-195.
• Khan, M., 2014. What is Islamic Democracy? The Three Cs of Islamic Governance. Caliphates and Islamic Global Politics. Ed. T. Poirson and R. Oprisko. Bristol, UK: E-International Relations , 94-99.
• Lambarraa, F., & Riener, G., 2015. On the norms of charitable giving in Islam: Two field experiments in Morocco. Journal of Economic Behavior & Organization, 118 , 69-84.
• Stauffer, D., 2017. Will Athletes Ever Learn: Examining Ways the NCAA Has Tried to and Can Deter Student-Athletes from Accepting Extra Benefits. Jeffrey S. Moorad Sports LJ, 24 , 111.
• Von Grunebaum, G. E., 2013. Islam: essays in the nature and growth of a cultural tradition (Vol. 33). Abingdon, United Kingdom: Routledge.
• Waardenburg, J., 2016. Official, Popular, and Normative Religion in Islam. Defining Islam: A Reader .
• Zwettler, M., 1978. Oral tradition of classical Arabic poetry: its character and implications . Columbus, Ohio: The Ohio State University Press.
• ✔️ Social Commentary
• ✝️ Christianity
• Islamophobia

Saudi Arabian Culture Essay

Introduction, family, marriage, and children, norms, religion, and education, superstitions, taboos, and gestures, important events in history.

Across the world, different countries have different cultures depending on racial and ethnic composition of citizens. Countries that have diverse races or ethnicities appear to have diverse cultures, while countries that have one race or ethnicity have common culture. Normally, the culture of a given population comprises of several elements of culture. Andersen and Taylor (2011) assert that elements of culture are norms, beliefs, values, and language, which comprise of material and immaterial things.

In essence, culture consists of concrete and abstract elements that shape human and societal behaviors across all ages. Since different countries have different cultures due to their racial and ethnic differences, people exhibit unique behaviors that reflect their respective norms, beliefs, values, and languages. Owing to globalization and increased intercultural interaction, people need to learn about other cultures.

Learning other cultures is necessary because it enhances intercultural communication, which plays an important role in promoting economic, social, and political aspects of a country. In this view, by having common norms, beliefs, values, and languages, people can easily interact and perform businesses without undue cultural restrictions. Therefore, this essay examines elements of the Saudi Arabian culture with the objective of helping visitors to enjoy their stay in Saudi Arabia.

Family and marriage are central in the Saudi Arabian culture because they signify the procreative ability of the society. In Saudi Arabia, family is a crucial social institution because it enhances the social status of an individual. The family provides an opportunity for parents to take care of their children and create businesses for the benefit of the family and society.

The Saudi Arabian family has patriarchal structure, which makes husband the head the family with great responsibilities of protecting and providing for the family. Owing to the patriarchal structure, the family assumes the identity of the father. In this case, Sharia law (Islamic law) makes the father to be the custodian of the children when they are still young.

According to Bowen (2008), Sharia law favors men because “in case of divorce, they receive custody of all children; boys at the age of seven and girls at the age of nine” (p. 11). This means that Saudi Arabian culture gives men the right to be custodians of children in the event of separation or divorce. Therefore, a foreign woman needs to know the state of family law in Saudi Arabia before marrying a Saudi Arabian man.

In Saudi Arabia, marriage is a civil contract where a husband pays dowry in the presence of family witnesses who sign marriage agreement. The aged family members have the responsibility of discussing marriage issues and signing the marriage agreement. Bowen (2008) states that, “marriage in Saudi Arabia is contractual, with rights and obligations established by means of a formal prenuptial agreement” (p. 11).

Throughout the marriage period, wives are subject to their respective husbands who have absolute authority over what they do. Before marriage, fathers or male relatives dictate what women do in terms of work, education, and behavior, while husbands take over the role when they marry them.

In the society, the responsibilities of women lie within the family, while the responsibilities of men lie in the public realm. Women have powers in making decisions regarding household duties and upbringing of children. Moreover, Sharia law allows men to marry up to four wives provided they treat them equally. Hence, foreigners need to understand that women in Saudi Arabia are under absolute authority of men and that polygamy is legal.

Saudi Arabia is a country in the Middle East that exhibit cultural homogeneity as the citizens have a common culture. Cultural homogeneity is evident as Arabic is an official language and people believe in one religion of Sunni Islam. Additionally, Saudi Arabian monarchy is a political culture that supports homogeneity of the Saudi Arabian culture in the Middle East.

The Saudi Arabians, therefore, share cultural elements that define their norms, beliefs, customs, traditions, superstitions, taboos, and language. Cultural elements of the Saudi Arabian culture are familiar in the Arab countries. Transfer of cultural elements from one generation to another depends on beliefs and norms govern families.

In Saudi Arabia, beliefs and values that shape the culture of Saudi Arabians emanate from families and social structures. Norris and Inglehart (2012) argue that theories of multiculturalism envisage that people “acquire deep-rooted and enduring social norms and cultural values through the process of childhood socialization within the family, local community, and country” (p. 235). Thus, family and social structures of the Saudi Arabian culture have significant impact on beliefs, norms, and values of the people.

Sunni Islam is a dominant religion in Saudi Arabia as it dictates the culture of people. Beliefs, norms, and values that Saudi Arabians uphold mirror Islamic teachings that are in the Quran and Sharia law. For example, the Quran teaches Muslims to dress in a decent and modest manner to discourage sexual temptations (Aziz, 2010).

The dress code of Muslims in Saudi Arabia aims at concealing rather than revealing sensitive areas of the body that the culture considers private. Unlike in the United States where people have freedom of dressing so long as the dress code is not explicit. Since legislations support the dress code, everyone in Saudi Arabia including foreigners must dress decently. While men wear white caps ( taiga ) and robe ( throbe ), women wear cloak ( abayah ) and head scarf.

According to the Saudi Arabian culture, foreign men must put on long trousers that loosely fit and dress in shirts that cover upper part of the body well. The culture also dictates women to dress in long skirts, which fit loosely with hem covering the knees. In this view, foreigners need to understand how to dress lest they violate dress code that the Saudi Arabian culture and legislations stipulate.

Saudi Arabia has integrated Islamic religion into its education system. The government of Saudi Arabia has made basic education compulsory, and thus many students have been able to pursue their education. Through education, students study theology and cultural studies, which have enabled Islamic monarchy to thrive in Saudi Arabia (Hefner, & Zaman, 2010).

Though men have higher literacy levels than women, current statistics indicate that Saudi Arabia has the highest number of graduates in the Middle East (Sabry, 2012). Despite the fact that the official language is Arabic, the education system of Saudi Arabia provides quality education.

Islamic religion, which shapes Saudi Arabian culture, has numerous superstitions that revolve around many issues that affect humanity. For example, Sikhism (2013) states that, “if a fly falls on your food, take it and immerse it once more because according to the prophet Mohammed, the fly carries the medicine on one wing to counter the disease it carries on the other wing” (para. 1).

Such superstition portrays a different way of how Muslims deal with flies when compared to other cultures. Another superstition is that when Satan urinates into ears, a person sleeps until sunrise (Sikhism, 2013). The superstition encourages people to wake up early so that they do not appear as if Satan has urinated on their ears.

In addition to superstitions, the Saudi Arabian culture has some taboos. For instance, pointing at a person using a heel, toe, or any part of the foot is offensive in the Saudi Arabian culture. Moreover, nudity is a taboo because it demeans the dignity of human beings. Concerning food, Wang (2008) states that the Saudi Arabian culture regard eating of pork and drinking of alcohol as taboos. Hence, basing on these few taboos, one needs to understand their relevance in the Saudi Arabian culture.

Saudi Arabian culture restricts gestures that people use. For example, the culture does not allow men and women to have direct eye contact because it encourages promiscuous behavior. Moreover, the Saudi Arabian culture does not allow men and women to interact freely to prevent sexual temptation.

Thus, women and men do not hug or hold one another in a suggestive manner, unless they are married couples (Center for Intercultural Learning, 2009). Hence, foreigners should be cautious when using gestures in Saudi Arabia because some gestures are offensive to Arabs.

Mecca and Medina are historical places that tourists must visit in Saudi Arabia because they are sacred places that have significant importance to the Saudi Arabian culture. Soharwardy (2012) states Mecca and Medina are sacred sanctuaries where Muslims across the world visit during their pilgrimage. As Muslims mark Ramadan and Hajj , they visit pilgrim sites where they worship and celebrate their religious festivities.

Saudi Arabian culture is a culture that has dominant beliefs, values, norms, and traditions that reflect Islamic culture. In this view, observation of Islamic beliefs, norms, values, and traditions enables people to understand the Saudi Arabian culture and adopt it. Islamic religion defines family structure, marriage, dress code, superstitions, taboos, food, gestures, and social interaction. Hence, foreigners need to adhere to Islamic beliefs, norms, values, and traditions while in Saudi Arabia to prevent occurrence of intercultural conflicts.

Andersen, M., & Taylor, H. (2011). Sociology: The essentials (7 th ed.). New York: Cengage Learning.

Aziz, R. (2010). Hijab-The Islamic dress code: Its historical development, evidence from scared sources and views of selected Muslim scholars . Web.

Bowen, W. (2008). The history of Saudi Arabia . London: Greenwood Publishing Group.

Center for Intercultural Learning (2009). Cultural information: Saudi Arabia . Web.

Hefner, R., & Zaman, M. (2010). Schooling Islam: the culture and politics of modern Muslim education . New York: Princeton University Press.

Norris, P., & Inglehart, R. (2012). Muslim integration into Western cultures. Political Studies, 60 (1), 228-251.

Sabry, T. (2012). Arab cultural studies: Mapping the field. London: I.B. Tauris.

Sikhism, I. (2013). ‘Superstitious’ Hadiths Explained. Web.

Soharwardy, S. (2012). Makkah and Madinah. Web.

Wang, H. (2008). Communication with Saudis. Asian Social Science, 4 (11), 124-130.

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