SERGE D. ELIE1
jds_elie@yahoo.com
Gyrif is a Soqotri term for invitation, which is actually a special request for assistance addressed to next of kin, community neighbors or people with whom the requester is well acquainted. In practice it refers to a form of mutual aid undertaken by communities to assist one member when a task necessitates the collective input of all members. Of course, this is a form of activity that is practiced in all cultures around the world, including mainland Yemen, especially in the rural milieu, but under various names and with differentiating features.
In Soqotra all cultural-economic groups practice it: Bedouin pastoralists, fishermen, and agropastoralist communities. The one calling on the community for assistance assumes the responsibilities and costs associated with organizing it, and the participants contribute their labor or expertise. A Gyrif can be called for any activity whose scale requires communal input, and sometimes for the organization of some of the major life events such as weddings. In the context of Soqotra, organizing a Gyrif tends to be based on the major needs generated by the livelihood activities within a particular ecological milieu.
For example, in places where access to water is a problem, a Gyrif might be organized for the construction of a Karif (a water reservoir). In other places where wood is a major natural resource, as in the forested area of Ayhaft, a Gyrif could be undertaken for the cutting of wood for sale or house construction. However, in instances where the benefits are communal and not just individual the participants share some of the costs in addition to contributing their labor.
In the case of the Gyrif that I observed, a "matriarch" had called for it, and the participants were agropastoralists as well as fishermen from the community of Soqotrans of African descent in Hadiboh and some of its satellite villages. All of the participants were her relatives. The work involved the construction of a living compound called Arish in Soqotri and is made up entirely of palm tree (Timrih) material: the dead and dried tree trunks (Gud'), palm-ribs (Mijrid), palm leaflets (Fir') and the rope (Hatmi) made from the palm tree fiber.
The compound was to serve as the residence of the "matriarch" and an extended family of thirteen during the Horf (summer monsoon) season. Once completed it is called Mahjir, which means literally the "place of the guard" in Soqotri, but refers to a temporary dwelling used only during the monsoon season, and where people stay while caring for date palm trees, prior to harvesting time.
The site where the Mahjir was to be built was approximately 150 square feet enclosure with a dry well and perhaps a hundred of mostly mature palm trees. Their productivity seemed depressed as most of the trees had relatively few dates, and many were barren. The harvest promised to be meager and may not last beyond the Ramadan period, as it did not rain this season and there was no hope for more rains at that late stage of the date growing season. It is located in the area of Arhino, which is within less than five kilometers from Hadiboh. The area is dedicated to the cultivation of date palm trees, as it is within the vicinity of wadi Arhino.
This was the kind of place that Hadiboh once resembled prior to its urbanization, and which perhaps led to its original designation as Tamarida, which is the latinized version of the Arabic word for date, tamr. The place was not really a village as there seemed to be no permanent residences there, but a demarcated space for palm trees plantation, which is parceled out among different owners by a network of fences. In fact, the area of Arhino is the place of choice for anyone in Hadiboh wishing to establish a palm tree garden. It seems that all it takes is to find a lot without a protective demarcation and which suits the preference of the potential cultivator.
While a Gyrif usually lasts one day, preparing for it is a time consuming endeavor. This one took two months of preparation. The collection of all the palm tree materials and their assembling into the different parts needed for the house was a major undertaking, as they were not bought from the market but prepared by hand.
Continued next issue

BY ISMAEL AL-GHABIRY
YEMEN TIMES STAFF
The 30th of November is of great significance to all the Yemeni people. It was on this day that the Yemeni people in South Yemen got their independence from being under the control of Britain.
It was in this day that the Yemenis felt how important their struggle against the colonizer was. The 30th of November is then as remarkable day as the 26th of September and 14th of October, days that mark revolutions that set Yemeni free internally from the rule of imams.
We have to bear in mind that the 30th of November is an embodiment of the Yemenis' hopes and expectations, as our forefathers offered their blood and souls for their independence.
As far as the relationship between the 30th of November and literature is concerned we can say that literature had played a very great and powerful role in the making of this day. It is in this way that literature, especially poetry, had driven the revolutionary people to double their efforts and get independence quickly.
Therefore, this independence was based on story and sharp literature. It did not come from vacuum. During the 128 years of colonization, literary people had produced rich literature.
Poetry and revolutionary songs also had a strong role in enhancing and strengthening the morale of the people. Poems and revolutionary songs had paved the roads to independence. We have to bear in mind also that a great number of literary people participated in this struggle to achieve independence.
All poets in Yemen, whether in Saadah or Almahra, had the same feelings.
The reason was that they were all fighting for the same purpose. On the light of that a line of poetry was equal to an artillery shell in the battle. For revolutionary people, poems were considered as candles lighting their ways which they went through so as to achieve freedom, democracy and a better life.
Independence meant among other things that the Yemeni people would never be submissive to tyrant rulers. The revolutionary poem could shake the whole country. This shows the unity among the Yemenis whether in Hajjah or Hadramout, in Aden or in Hodeidah, in Taiz or in Shabwa in Mareb of in Lahj.
If it had not been for the Yemeni revolutions and this independence day, the Yemenis would not have reached the democracy they are enjoying at the present time. In other words independence had been achieved as it aimed for good aims of establishing freedom, good life and democracy.

BY RIDWAN AL-SAQQAF
ADEN BUREAU CHIEF
YEMEN TIMES
As used to be the case in the last few years, Aden City is receiving an influx of tourists from all over the country to spend the Eid vacation on its beaches.
They are escaping the cold weather of Sanaa and other cities heading to the warm golden beaches in the south.
It truly is amazing to see that the number of Yemenis coming to Aden every year is increasing significantly, reaching unimaginable levels.
"The population of Aden simply doubles during the Eid." said one of the restaurant owners in the city.
Last year's Eid Al-Fitr witnessed half a million visitors to Aden, as people seize the opportunity by intensifying their trade and commercial activities.
However, this Eid will be somewhat different because a similar festival, but on a much smaller scale, the annual Dubai Shopping Festival takes place. Nevertheless, it will be an interesting experience for the city.
The latest visit of H.E. President Ali Abdullah Saleh to the city several months ago has also helped boost the morals of its residents. The leadership encouraged investors to focus more on the natural beauty and cleanliness of the city and to offer new and modern tourist attractions.
The city currently has 80 hotels, two of them five star hotels and the number is increasing.
Tourism office manager in Aden Mr. Ali Naji told Yemen Times that survey forms will be distributed to the different hotels to know the number of guests in each, to serve as a database for those who want to reserve rooms or apartments during the peak seasons.
Coastal cities become active during Eids, and while during the rest of the year such cities are abandoned, there is tourism in such places for seasons.
Lately, new services have been offered in the two five-star hotels in Aden, including boat tours and riding jet skis.
Children enjoy their time in Aden because of water sports, going to public parks, and even having tours on camels.
Certainly, there is a good reason for hundreds of thousands of people to visit Aden, so if you have not yet been to Aden in such a time, you are strongly advised to do so.

BY MAYASA MOHAMMED GAWAD
YEMEN TIMES STAFF
TAIZ
Eid always comes on time. Like a guest, it comes to bring happiness for few days.
With the beginning of the first day of Eid, early in the morning the breeze of the air changes as the sky foretells the days to come are to bring happiness to the people.
Early in the morning, the voice of the children gives life to Eid days, just because it's children can truly enjoy Eid to the fullest.
Children draw a beautiful pictures of Eid, in which they put on new clothes, and a big smile on their faces when getting money (Eidia) to buy whatever they want, especially games.
The first place children think to visit are the gardens. In Eid, a large number of children play in the gardens with friends. Though there are just two gardens in Taiz, and it lacks many entertainment places, children find it sufficient to enjoy Eid in nonethless.
Generation by generation, in Yemen people keep their traditions to visit their relatives and friends, congratulating the coming of Eid. The family members traditionally gather to have lunch, and to chew qat in the afternoon. Many families take the Eid days as a chance to celebrate the wedding parties to enjoy two Eids.
People in Yemen are accustomed to spend Eid in the countryside.
It's during the whole year, the countryside misses its people who are in the city, but in Eid, it takes revenge from the city that it leaves it somehow empty where there are only few families.
In the evening, people spend their nights at homes, leaving the night alone as silence capture it. That's why the first night of Eid is called the orphan night.