Understanding the History of Saudi Arabia & Its Application
By Michael Bass
Introduction
The world is changing as a rapid pace and what is seen as critical one day may seem irrelevant the next. While many cultures rely on the past to hold on to their dignity, many cultures see the past as worthless, as if it is only forward movement that makes us stronger. This concept may seem logical on paper, but paper doesn't usually demand prosperous communication in getting from point A to point B. The goal of this section is to share the history of Saudi culture in the goal of the reader developing a more foundational understanding of Saudi culture today. This will be done through a review of the relevance of cultural history in the study of intercultural communication, a review of historical events through the Saudi’s past 300+ years, and a review of direct applications between the relevance of cultural history in the study of cultures and the Saudi’s history.
The Relevance of Cultural History in the Study of Intercultural Communication
The role of this first section is to explain the theoretical relevance of cultural history in the study of intercultural communication, in turn explaining the necessity of holding a stronger understanding of Saudi Arabia’s past and heritage. History helps us understand why a culture is the way it is today, as contemporary cultural standards do not come out of nowhere. It is important to understand the story behind a culture in order to hold a position on the standard. By holding an active position on a cultural identity, you are holding a perspective on a heritage, making the topic highly sensitive. Conceptual areas of the study of history, followed by identity’s connections to history, will be explained.
Conceptual Areas of the Study of History
Political Histories
One conceptual form of history applicable to this study are political histories. Political history references the history of political events, and is often the type of history focused on in the classroom. Students in the United States are taught about how their nation came to be in order to fully understand it, and best represent it in their lives. An example of this is the use of monarchy in Saudi Arabia, and the need to understand its establishment and representation in the culture, before referring to it as right or wrong for the culture. Though it may seem to be holding the nation back, to people raised in and educated on a democracy, the reasoning behind the form of government may be traced back to cultural reasons that are still stood-by today (Martin, Nakayama, 2011, p. 69).
Social Histories
Social histories are another conceptual area of history. Social histories provide insight into the past everyday life experiences of groups. This looks back to cultural themes, and identifying why they were practiced in the culture. There is often a story behind every way of practice, even down to the way a community meets around a dinner table. An example is the right for men to have as many as four wives in some communities. Before referring to this as damaging to the community, it is necessary to trace back the reasoning behind the social rule (Martin, Nakayama, 2011, p. 69). Are the fundamentals that this rule is derived from still stood for today? Would such a change in rule be disrespectful to the masses?
Family Histories
The concept of family histories, histories occurring at the same time as others, but on a more personal level, is the next area of history used in review. While the history of a person’s culture can mean one thing, the concept of family histories references the actions and roles of specific family members. One could have great pride in that a distant family member had a leading role in the North’s battle in the Civil War, or escaped Nazi control through World War II. When people learn of this past later in their lives, they may choose to embrace it, adapting their identity, or simply avoid what may be seen as confusion. People learning their family history from sources other than parents often takes place due to generations choosing to separate from their cultural identity, for the sake of finding success in a different culture, or no culture. While the culture may have been adapted, it still is helpful to have reference to one’s past (Martin, Nakayama, 2011, p. 70).
One conceptual form of history applicable to this study are political histories. Political history references the history of political events, and is often the type of history focused on in the classroom. Students in the United States are taught about how their nation came to be in order to fully understand it, and best represent it in their lives. An example of this is the use of monarchy in Saudi Arabia, and the need to understand its establishment and representation in the culture, before referring to it as right or wrong for the culture. Though it may seem to be holding the nation back, to people raised in and educated on a democracy, the reasoning behind the form of government may be traced back to cultural reasons that are still stood-by today (Martin, Nakayama, 2011, p. 69).
Social Histories
Social histories are another conceptual area of history. Social histories provide insight into the past everyday life experiences of groups. This looks back to cultural themes, and identifying why they were practiced in the culture. There is often a story behind every way of practice, even down to the way a community meets around a dinner table. An example is the right for men to have as many as four wives in some communities. Before referring to this as damaging to the community, it is necessary to trace back the reasoning behind the social rule (Martin, Nakayama, 2011, p. 69). Are the fundamentals that this rule is derived from still stood for today? Would such a change in rule be disrespectful to the masses?
Family Histories
The concept of family histories, histories occurring at the same time as others, but on a more personal level, is the next area of history used in review. While the history of a person’s culture can mean one thing, the concept of family histories references the actions and roles of specific family members. One could have great pride in that a distant family member had a leading role in the North’s battle in the Civil War, or escaped Nazi control through World War II. When people learn of this past later in their lives, they may choose to embrace it, adapting their identity, or simply avoid what may be seen as confusion. People learning their family history from sources other than parents often takes place due to generations choosing to separate from their cultural identity, for the sake of finding success in a different culture, or no culture. While the culture may have been adapted, it still is helpful to have reference to one’s past (Martin, Nakayama, 2011, p. 70).
National Histories
National histories too are important in this context. National histories are a nation’s great events and figures that are important to the people of the nation. This represents a standard education that brings one to have pride in their nation, land, and/or people. This education looks to inform, but naturally can provide a skewed view. A history book used in US public schools may be titled “world history” but naturally may put an especial emphasis on the United States’ relevance in each major event. This can be seen as reasonable, in that the correlation allows a student to understand more, but it also provides an inaccurate portrayal of the events, making the United States (or other figures) more universally relevant, or important, than what is true. This in turn provides an inaccurate view of what the reader represents in this world, potentially bringing them to feel more important than they are. This inaccurate education and media portrayal may place an especial focus on another nation that does not accurately represent the people today (Martin, Nakayama, 2011, p. 71). An example being a person’s interpretation of modern Germans, based on what they have been taught or informed of regarding World War 2.
Cultural Group Histories
Cultural Group histories help us understand the identity of a group, such as why they live where they live, why they work in the industry they do. An example is the settlement patterns and working conditions in northern cities like Cleveland, Detroit, Chicago, and New York. This can be seen through the northward migration of African Americans through the early twentieth century. This gives hint to the contemporary group identities and forms of family existing then and today (Martin, Nakayama, 2011, p. 72). This is critical in understanding the Saudi way of life.
The “Grand Narrative”
The final conceptual form of history to be explained is the concept of the “Grand Narrative”, a culture-developed understanding of their past and future. People need a concise way of explaining the identity associated with a culture. There isn’t time in the day, or even space in one’s memory, to understand and reflect on the entire history of a culture’s development, requiring relatable stories that place emphasis on the priorities of the culture. Cultures often identify a consistency that runs through time, providing a sense of reason to their past and the way they live today. These “Grand Narratives” are often prone to leaving out, or avoiding focus on, negative events in time (Martin, Nakayama, 2011, p. 74).
National histories too are important in this context. National histories are a nation’s great events and figures that are important to the people of the nation. This represents a standard education that brings one to have pride in their nation, land, and/or people. This education looks to inform, but naturally can provide a skewed view. A history book used in US public schools may be titled “world history” but naturally may put an especial emphasis on the United States’ relevance in each major event. This can be seen as reasonable, in that the correlation allows a student to understand more, but it also provides an inaccurate portrayal of the events, making the United States (or other figures) more universally relevant, or important, than what is true. This in turn provides an inaccurate view of what the reader represents in this world, potentially bringing them to feel more important than they are. This inaccurate education and media portrayal may place an especial focus on another nation that does not accurately represent the people today (Martin, Nakayama, 2011, p. 71). An example being a person’s interpretation of modern Germans, based on what they have been taught or informed of regarding World War 2.
Cultural Group Histories
Cultural Group histories help us understand the identity of a group, such as why they live where they live, why they work in the industry they do. An example is the settlement patterns and working conditions in northern cities like Cleveland, Detroit, Chicago, and New York. This can be seen through the northward migration of African Americans through the early twentieth century. This gives hint to the contemporary group identities and forms of family existing then and today (Martin, Nakayama, 2011, p. 72). This is critical in understanding the Saudi way of life.
The “Grand Narrative”
The final conceptual form of history to be explained is the concept of the “Grand Narrative”, a culture-developed understanding of their past and future. People need a concise way of explaining the identity associated with a culture. There isn’t time in the day, or even space in one’s memory, to understand and reflect on the entire history of a culture’s development, requiring relatable stories that place emphasis on the priorities of the culture. Cultures often identify a consistency that runs through time, providing a sense of reason to their past and the way they live today. These “Grand Narratives” are often prone to leaving out, or avoiding focus on, negative events in time (Martin, Nakayama, 2011, p. 74).
Identity’s Connections to History
Next, by looking at identity’s direct connection to history we can observe the stories and journeys of what are thought of as nonmainstream histories. Though reflecting on the cultural attitudes of the past, we can identify the kinds of history that have the most influence on intercultural interaction.
Religious Histories
The first example is religious histories, an emphasis placed on religion in order to understand the past. Religion is naturally a highly sensitive topic in world affairs, making it necessary to have an understanding of world religions and the story behind them. George W. Bush failed to do this in his remark leading up to America’s invasion on Iraq, as he referenced the war as “crusade”. Crusade is a broad word, but when used in reference to the Middle East, it tends to bring to mind the battles lead by Christians in reach of the Holy Land, murdering large numbers of Muslims in the meantime. This remark raised tension, discomfort, and confusion of motive among the people of the Middle East, something that could have been avoided (Martin, Nakayama, 2011, p. 75).
Gender Histories
Gender histories are another major example. This area of study focuses the importance of gender in understanding the past, especially the role of women. Since the history of women is a relatively new focus, past interpretations of history or worthy of reassessment, asking the question of if what we understand as history is entirely accurate, being that most major historical events taught do not directly involve women (Martin, Nakayama, 2011, p. 77). This area is especially interesting when applied to cultures in Saudi Arabia, as women officially and unofficially hold a different role than men.
Socioeconomic Class histories
Socioeconomic class histories is the final example focused on. These histories focus on the role of class in understanding the culture’s experiences. This also connects to having an understanding of the historical migrations and acculturations of groups. The financial viability of the land often pends on where the people settling are coming from, and the reason for their journey. The people settling commonly set the tone for what the land is to represent in the time to come (Martin, Nakayama, 2011, p. 82). With consistent changes in power and culture, Saud has been through many different highs and lows. With the recent export of oil and social developments, Saudi Arabia is now at a rapid pace of development and finding consistency among social classes.
Religious Histories
The first example is religious histories, an emphasis placed on religion in order to understand the past. Religion is naturally a highly sensitive topic in world affairs, making it necessary to have an understanding of world religions and the story behind them. George W. Bush failed to do this in his remark leading up to America’s invasion on Iraq, as he referenced the war as “crusade”. Crusade is a broad word, but when used in reference to the Middle East, it tends to bring to mind the battles lead by Christians in reach of the Holy Land, murdering large numbers of Muslims in the meantime. This remark raised tension, discomfort, and confusion of motive among the people of the Middle East, something that could have been avoided (Martin, Nakayama, 2011, p. 75).
Gender Histories
Gender histories are another major example. This area of study focuses the importance of gender in understanding the past, especially the role of women. Since the history of women is a relatively new focus, past interpretations of history or worthy of reassessment, asking the question of if what we understand as history is entirely accurate, being that most major historical events taught do not directly involve women (Martin, Nakayama, 2011, p. 77). This area is especially interesting when applied to cultures in Saudi Arabia, as women officially and unofficially hold a different role than men.
Socioeconomic Class histories
Socioeconomic class histories is the final example focused on. These histories focus on the role of class in understanding the culture’s experiences. This also connects to having an understanding of the historical migrations and acculturations of groups. The financial viability of the land often pends on where the people settling are coming from, and the reason for their journey. The people settling commonly set the tone for what the land is to represent in the time to come (Martin, Nakayama, 2011, p. 82). With consistent changes in power and culture, Saud has been through many different highs and lows. With the recent export of oil and social developments, Saudi Arabia is now at a rapid pace of development and finding consistency among social classes.
History of Saudi Arabia
Although the nation of Saudi Arabia did not come into being until September of 1932, the story of Al Saud, or “House of Saud”, traces back to the 18th century. The full history of the House of Saud and Saudi Arabia consists of the first Saudi State, the second Saudi State, and Saudi Arabia. In the goal of providing a basic, yet comprehensive understanding of where the nation and culture comes from, I will walk through each era. I will reference the legal ownership of land as well as people’s names, yet I will limit this information in the interest of sharing what is most necessary for a contemporary understanding.
The First Saudi State
The first Saudi state was The Emirate of Diriyah and was established in 1744. An alliance was formed between Iman Muhammad ibn Abd al-Wanhab and Prince Muhammad ibn Saud with the goal of purging the Arabian Peninsula of what they understood to be heretical practices and deviations from orthodox Islam while establishing religious and political sovereignty (Vassiliev, 2000, p. 90). This certainly sets a tone, being a land developed for a highly personal reason. This concept is debatable, often seen as a “campaign” towards the goal of wealth for the Arabian nobility. Since the establishment of the First Saudi State, practices such as making pilgrimages to tombs and special mosques, venerating trees, caves, and stones, were abolished, and still remain so today in Saudi Arabia (Cline).
In the form of land, livestock, and jewels, the Saudis accumulated much wealth (Vassiliev, 2000, p. 100). Taxes were in place, and as much as one third of the tax dollars collected were spent maintaining the Saudis’ palace and Ibn Abd al-Wanhab’s family and their entourage, suggesting that this family was among the emirate’s main items of expenditure. With these available dollars, men in the family were able to have as many as four wives as well as concubines, in accordance to the Quran, leading to a high rate of reproduction and child health within the family. In addition to gold, pearls, and expensive Indian materials, Saud’s cloak was said to be an “outstanding masterpiece” costing him much money. All the while, the general population of the land is said to be frequently starving and poor (Vassiliev, 2000, p. 101).
Following the death of Saud, leadership was passed on to his son, Abdul Aziz Muhammad. As done previously, Holy cities were obtained and grave markers of saints and monuments were destroyed in accordance with the Islamic faith of the First Saudi State (Al-Rasheed, 2002)(Cline). The generation following then took things a step further, capturing the holy cities of Mecca and Medina, which had previously been under the authority of the Ottoman Empire since 1517 (Vassiliev, 2000, p. 109). The Ottomans soon responded with a partnership with Egypt in the goal of taking out the state. This goal was met in 1818, the First Saudi State was destroyed, leaving the land to Egyptian rule (Vassiliev, 2000, p. 112).
In the form of land, livestock, and jewels, the Saudis accumulated much wealth (Vassiliev, 2000, p. 100). Taxes were in place, and as much as one third of the tax dollars collected were spent maintaining the Saudis’ palace and Ibn Abd al-Wanhab’s family and their entourage, suggesting that this family was among the emirate’s main items of expenditure. With these available dollars, men in the family were able to have as many as four wives as well as concubines, in accordance to the Quran, leading to a high rate of reproduction and child health within the family. In addition to gold, pearls, and expensive Indian materials, Saud’s cloak was said to be an “outstanding masterpiece” costing him much money. All the while, the general population of the land is said to be frequently starving and poor (Vassiliev, 2000, p. 101).
Following the death of Saud, leadership was passed on to his son, Abdul Aziz Muhammad. As done previously, Holy cities were obtained and grave markers of saints and monuments were destroyed in accordance with the Islamic faith of the First Saudi State (Al-Rasheed, 2002)(Cline). The generation following then took things a step further, capturing the holy cities of Mecca and Medina, which had previously been under the authority of the Ottoman Empire since 1517 (Vassiliev, 2000, p. 109). The Ottomans soon responded with a partnership with Egypt in the goal of taking out the state. This goal was met in 1818, the First Saudi State was destroyed, leaving the land to Egyptian rule (Vassiliev, 2000, p. 112).
The Second Saudi State
The Second Saudi State, or Emirate of Najd, consisted of less land than the First Saudi State, and existed from 1843 to 1865. Through the years 1818 to 1834 Turki, founder of the new Saudi Regime established his capital at Riyada. The state was freed from Egyptian control and his son, Faisal, was offered control of the Second Saudi State (Vassiliev, 2000, p. 179). Separatism was strong within Najd in spite of growing stability. Peace, prosperity, and harmony, are not words to identify the land, as such things are a rarity in desert life, yet Najd held an even-tenor (Twitchell, 1958, p. 149). Efforts to expand the land were led by Faisal, leading to consistent conflict through these years. Following the death of Faisal in December of 1865, conflict broke out among his sons, eventually leading to ever-changing control between middle-eastern and European nations. Through this consistent change, the lineage continued involvement through the three brothers of Faisal (Vassiliev, 2000, p. 180).
Saudi Arabia
Following this, the third son of Faisal, Abdul Rahman, went into exile in Kuwait with his son, Abdul Aziz, the organizer of the Third Saudi State, Saudi Arabia. During Abdul Rahman’s time, while there was no official Saudi State, his ambition was to re-establish the kingdom of Saud the Great and make the Muslim Wahhabi faith universal. He focused on teaching his sons the elements of religion and living a Spartan life. With success, his son, Abdul Aziz, learned to use a rifle and perfected the art of traveling in the desert. Going further, Abdul Aziz never placed focus in the books, though he developed a retentive memory while possessing loyalty to friends. Through a deal worked out between Abdul Rahman and the Turkish Government, the Saudi community moved into Kuwait, where Abdul Aziz was able to develop relationships with men of India, Java, Maya, Iran, Iraq, Syria, Turkey, and the interior of Arabia (Twitchell, 1958, p. 150). Through a life and death struggle at the age of twenty, he was named Governor of Najd and Imam (head) of the Wahhabis, in 1901. A “restoration” was achieved between 1901 and 1907, eventually forming the 3rd Saudi State (Vassiliev, 2000, p. 182). As leader, Abdul Aziz spent the following years establishing dominion over the Arabian Peninsula. The Kingdom of Saudi Arabia was established in 1932 through the uniting of the kingdoms of Hejaz and Nejd (Twitchell, 1958, p. 152).
Abdul Aziz married a daughter of every tribal chief, producing 45 legitimate sons with at least 22 wives, in turn, cementing alliances (pbs.org, 1995). Though this time though, he was true to the Muslim faith by only having four wives at one time, meaning that he divorced and married women many times. Being the first in the modern House of Saud, he arranged the form of succession for the “royal family”. Future kings were to be chosen among his sons, though being the oldest, Saud was to be appointed first, followed by Faisal (Twitchell, 1958, p. 153).
Vast reserves of oil were discovered by Americans along the coast of the Persian Gulf in 1938 and development of oil fields began in 1941. Being one of the poorest nations in the world, this began a new direction for the nation. Cultural life developed rapidly, though large government deficits developed (Twitchell, 1958, p. 159). King Khalid began his reign in 1975 following the assassination of King Faisal (naturally his step brother). Steps were taken to develop a solid education and health-care infrastructure. Relationships were developed with the United States as well. Saudi Arabia invited the United States to station soldiers in Saudi Arabia through the Iraqi invasion of Kuwait in 1990, an expression a peace between the powers.
King Abdullah has reigned since 2005 while other sons and relatives reign at high levels in the government. This lineage is not to end anytime soon, as the decedents of Abdul Aziz number in the thousands. Kings often hold a strict and fear-inducing tone, though it is rare that your find people of Saudi Arabia speaking poorly about the leaders and of past leaders. Through the westernization of the land and culture, people have become more open to the outside world, accepting others and in-turn, being more accepted by others (M. Bass, 2012).
Abdul Aziz married a daughter of every tribal chief, producing 45 legitimate sons with at least 22 wives, in turn, cementing alliances (pbs.org, 1995). Though this time though, he was true to the Muslim faith by only having four wives at one time, meaning that he divorced and married women many times. Being the first in the modern House of Saud, he arranged the form of succession for the “royal family”. Future kings were to be chosen among his sons, though being the oldest, Saud was to be appointed first, followed by Faisal (Twitchell, 1958, p. 153).
Vast reserves of oil were discovered by Americans along the coast of the Persian Gulf in 1938 and development of oil fields began in 1941. Being one of the poorest nations in the world, this began a new direction for the nation. Cultural life developed rapidly, though large government deficits developed (Twitchell, 1958, p. 159). King Khalid began his reign in 1975 following the assassination of King Faisal (naturally his step brother). Steps were taken to develop a solid education and health-care infrastructure. Relationships were developed with the United States as well. Saudi Arabia invited the United States to station soldiers in Saudi Arabia through the Iraqi invasion of Kuwait in 1990, an expression a peace between the powers.
King Abdullah has reigned since 2005 while other sons and relatives reign at high levels in the government. This lineage is not to end anytime soon, as the decedents of Abdul Aziz number in the thousands. Kings often hold a strict and fear-inducing tone, though it is rare that your find people of Saudi Arabia speaking poorly about the leaders and of past leaders. Through the westernization of the land and culture, people have become more open to the outside world, accepting others and in-turn, being more accepted by others (M. Bass, 2012).
Applying This Information
Through this review of the relevance of cultural history in the study of intercultural communication, and a basic history of the Saudi land and people, there are some clear cues westerners need to take regarding our communication with the people of Saudi Arabia. The main points touch on history’s connections with religion’s role in the culture, family’s role in the culture, women’s role in culture, and authority’s role in culture.
Religion's Role in Saudi Culture
(shawnbaldwin.com, 2010)
Counter to what Americans, and most westerners, are familiar with, religion is a pivotal and universal foundation through most of Saudi culture. As reviewed in previous chapters, hours in the day are shaped by religious traditions, as it is seen as impractical to start a meeting or class time just minutes before one of the prayers taking place five times in the day (M. Bass, 2012). Business practices are shaped (and certain forms of business may not even exist) by religious beliefs. The concept of interest on loans is in distinct conflict with the faith, and even as brokers work, they are sure to keep no, or a very low, interest on the loan, in conflict with western standards (M. Bass, 2012). This universal belief that applies to all areas of life was witnessed through the development of the first and second Saud Nation, as the Wahhabi religious traditions were enforced so far as to destroy many valuable religious items used in the land prior to the land’s government turnover. The prevalence of religious tradition in contemporary Saudi culture is nothing new. Of course these traditions are prone to abuse by others, including ourselves, directly or without even knowing it. Due to the consistent prevalence of religion through all areas of life, it is important to become educated on actions that reflect sacred tradition before spending time in Saudi Arabia.
Family’s Role in Saudi Culture
Family has a significantly different role in the lives of Saudi people than in the lives of Americans. While most westerners are familiar with the concept of the son or daughter becoming an adult around the age of 18 and separating from their parents to begin “their own” life and family, members of Saudi families play a distinct and highly influential role in each other’s lives as long as they live. There is never a point of separation, something to keep in mind. Family is consistently relied on, and as a person goes through different “stages of life”, the members of the family may represent different things, but always hold just as much importance as they had before (M. Bass, 2012). This is clarified through Hofstede’s Cultural Dimensions, Saudi Arabians placing family at a much higher priority than Americans.
The role of monarchies through time demonstrate how this cultural characteristic has held a place in the culture for a long time, and may suggest what the consistency is that reinforces this representation of family. The fact the Saud family has been in control through all three nations, even making it through frantic land trade in the late 19th early 20th century, says a lot. The closing of the seventh generation of Saud leadership is approaching, but there is no sign of this family-based line of leadership ending soon. As injustice at it may seem to westerners, feeling that potentially great leaders are not getting the opportunity to lead, the people of Saudi Arabia have pride in their leaders as well as a sense of trust. It is not wrong in their eyes (M. Bass, 2012). This specific theme, dating back to the early 1700’s, and other themes succeeding it, are evidence of the long standing role of family in Saudi culture.
The role of monarchies through time demonstrate how this cultural characteristic has held a place in the culture for a long time, and may suggest what the consistency is that reinforces this representation of family. The fact the Saud family has been in control through all three nations, even making it through frantic land trade in the late 19th early 20th century, says a lot. The closing of the seventh generation of Saud leadership is approaching, but there is no sign of this family-based line of leadership ending soon. As injustice at it may seem to westerners, feeling that potentially great leaders are not getting the opportunity to lead, the people of Saudi Arabia have pride in their leaders as well as a sense of trust. It is not wrong in their eyes (M. Bass, 2012). This specific theme, dating back to the early 1700’s, and other themes succeeding it, are evidence of the long standing role of family in Saudi culture.
Women’s Role in Saudi Culture
Women in Saudi Arabia have a very different, though evolving, role than that of women in most western cultures. The fact that women cannot drive, cannot work with men, and must cover themselves physically and socially in the presence of men, sets a very different tone among the culture. Though women may admit that it is annoying that they rely on others for most transportation, most do not disagree with the rules in place. Based on conversation with a women from Saudi Arabia, it is simply not in the best interest of women to drive, being that the road is a very dangerous place, the risk being reserved for men. They appreciate that they now can work, but seem to understand that it is not wrong to have to work separate from men (M. Bass, 2012). Looking back, men have always taken leadership, while women were reserved to potentially be one of the four wives a man may have, producing children in the man’s name. A rule was set in the Koran, limiting the number of wives to four, in response to men almost neglecting the dignity of women all-together and marrying many (M. Bass, 2012). This adjustment, in women’s favor, is seen as the necessary step and satisfies many women.
Authority’s Role in Saudi Culture
Finally, while Americans are familiar with the concept of authority, the roles of authority in Saudi culture have a stronger presence. An example that the individual from Saudi Arabia and I spoke on was the relationship held between college professors and the students. While students in America today are encouraged to learn and respect while not being afraid to challenge the professor, often for the sake of learning at a deeper level, such a challenge placed on a professor would not be accepted in Saudi culture. They are to respond only to the professors questions and hold back from a personal relationship with the professor (M. Bass, 2012). This applies to most all examples of authorities, including police, parents, and others that people rely on. This connects to the role of governmental authorities, and the way Saudi people have all through their time relied on their leaders more than Americans are used to. Leaders held a direct and personal influence on where money were dispersed and where investments were held, whether it be in an industry or in a leader’s pockets. This demanded a specific level of accommodation to the authority and respect from the people. Even as the role of Saudi government has changed through time, this reliance on authority still stands (M. Bass, 2012).
Conclusion
Through this review of the relevance of cultural history in the study of intercultural communication, historical events through the Saud’s past 300+ years, and direct applications between the relevance of cultural history in the study of cultures and the Saudi’s history, I hope that a more grounded understanding of Saudi culture has been made available. It is wonderful to witness and learn from a culture that is still holding on to its cultural roots. As communications technologies allow our world to merge into a “global village” it is important that we consciously strive to maintain some of the dignity found in ours and our neighbor’s past. Saudi Arabia is in the midst of an exciting time, as their economy continues to expand. This will demand stronger communication with other nations and risk the disintegration of traditional Saudi culture. As exciting as this future is, we need to understand and support the history that shapes their people today, not expecting them to alter their ways to what we see as normal. Saudi Arabia has a wonderful past, and it is part of our responsibility to celebrate it.
References
Al-Rasheed, M. (2002). A History of Saudi Arabia. N.p.: Cambridge University Press.
Cline, A. (n.d.). Wahhabism and Wahhabi Islam: How Wahhabi Islam Differs from Sunni, Shia Islam. In about.com. Retrieved December 3, 2012, from http://atheism.about.com/od/islamicsects/a/wahhabi.htm
El-Ghonemy, R. (1998). Affluence and Poverty in the Middle East (First ed.). N.p.: Routledge.
Martin, J. N., & , T. K. (2011). Experiencing Intercultural Communication: An Introduction (Forth ed.). New York, NY: McGraw Hill.
Skype 4 [Interview by M. Bass]. (2012, October 10). Retrieved December 8, 2012, from https://courses201208.hope.edu/mod/forum/discuss.php?d=3674
Skype 5 [Interview by M. Bass]. (2012, November 18). Retrieved December 8, 2012, from https://courses201208.hope.edu/mod/forum/discuss.php?d=6862
The House of Saud: A View of the Modern Saudi Dynasty (1995, August 1). In pbs.org. Retrieved December 3, 2012, from http://www.pbs.org/wgbh/pages/frontline/shows/saud/tree/
Twitchell, K. S. (1958). Saudi Arabia: With an Account of the Development of Its Natural Resources (Third ed.). New York, NY: Greenwood Press.
Vassiliev, A. (2000). The History Of Saudi Arabia. Washington Square, NY: New York University Press.
Cline, A. (n.d.). Wahhabism and Wahhabi Islam: How Wahhabi Islam Differs from Sunni, Shia Islam. In about.com. Retrieved December 3, 2012, from http://atheism.about.com/od/islamicsects/a/wahhabi.htm
El-Ghonemy, R. (1998). Affluence and Poverty in the Middle East (First ed.). N.p.: Routledge.
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