History and Ethnic Relations

Emergence of the Nation. Saudi Arabia's cultural roots lie deep in antiquity. Although
remote from centers of ancient civilizations, Arabia's people had a multiplicity of
contacts with Egypt, Syria, and Iraq and with the Roman and Byzantine empires.
Ancient Arabia was home to states, cities, and other manifestations of complex cultures
and societies. Of particular significance to ancient Arabia was the domestication of the
dromedary (one-humped camel) in the southern part of the peninsula between 3000
and 2500B.C.E.By 1000B.C.E., camels were important in the lucrative caravan trade,
especially for the transport of incense, between southern Arabia and markets in the
north. The invention of the north Arabian camel saddle between about 500 and
100B.C.E.allowed tribally organized camel raisers to enhance their power and influence.
Armed camel raisers did not subsist on their own in desert Arabia but depended on
foods produced by farmers in the region's oases and on a wide range of products,
including weapons, manufactured by local craftspeople. The Bedouin obtained some of
their necessities through tribute in return for their protection of farmers and craftspeople.
Market exchange also existed, and the output of nomadic and sedentary producers was
marketed locally and, in the case of camels and horses, through long-distance trade.
Markets and their specialized personnel of merchants and traders are as indigenous to
the culture of Arabia as are Bedouin camel raisers and oasis-dwelling farmers.
Knowledge of the state as an institution has also long been present, although the
exercise of effective state power was often lacking in the past.
The foundation and legitimacy of the state are linked to Islam, which is itself historically
linked to Arabia. Muslims believe that God (Allah) sent His final revelation "in clear
Arabic," in the form of the holy Koran, through His Messenger, Muhammad. This
occurred first in and around Mecca and then in Medina beginning in 622 C.E., which
marks the first year of the Islamic era (1A.H.). By the time of Muhammad's death in 632,
almost all the tribal and local communities in Arabia had declared their loyalty to him as
a political leader and most had accepted Islam. The process of conversion was
completed under the leadership of Islam's first caliph, Abu Bakr. The religion was then
carried by Arabian converts throughout the Middle East and north Africa.
Islam brought not only a new religion but a new way of life that included innovations in
legal and political concepts and practices and a new identity that was universalistic and
cosmopolitan. The new Muslim identity, politics, and laws transcended the social and
cultural borders of existing communities that had been organized as localities or
kinbased tribes.

MATERIAL CULTURE
FOOD
Arabian cuisine is strong flavored and spicy. If you like rich combinations of food, you will
definitely like the food in Saudi Arabia. Most dishes contain meat, rice, wheat, vegetables
and spices that give these recipes a special flavor.

Fast food is a major enterprise in Saudi Arabia. The major chains like McDonalds, Burger
King, Pizza Hut, Subway, Hardee's, Little Caesars, Cinnabon, Dunkin Donuts to name a few.
The most common local fast food is the kebab, locally known as the S hawarma

Types of Restaurants in Saudi Arabia

There are many different types of restaurants in Saudi Arabia. It should be noted that
tipping is not customary in Saudi Arabia.

 Al-Baik - serving deep fried chicken and shrimp - this is the Arabian version of KFC
aka Kentucky Fried Chicken
 Shawerma Joha - serving chicken and falafel wrapped
 Kudu - serving many kinds of sandwiches - this is the Arabian version of Subway

The people of Saudi Arabia are descended from tribes of nomadic sheep and goat herders and
maintain many of the traditions of their past. Traditional foods like dates, fatir (flat
bread), arikah (bread from the southwestern part of the country), and hawayij (a spice blend) are
still eaten by Saudis today, although most Saudis have settled in towns and cities and no longer
follow the nomadic lifestyle. Saudi Arabia is also home to Mecca, the origin and spiritual center
of Islam. The culture, as well as the laws of Saudi Arabia, is founded on Islamic principles,
including the dietary restrictions against eating pork or drinking alcohol.

Fatir (Flat Bread)

Authentic fatir is made with toasted barley flour, not widely available in the United States. Flour
tortillas baked in a warm oven over a metal mixing bowl for 3 to 4 minutes will simulate the shape
of fatir.

Hawayij (Spice Blend)

This spice blend keeps for a long time in a well-sealed container.
The people of Saudi Arabia are very traditional and eat the same foods they have eaten
for centuries. The average meal of the Bedouin nomads who remain in Saudi Arabia is
much simpler than that of the urban Saudis who make up the majority of Saudi Arabia's
population today. However, the basic ingredients are the same: fava beans, wheat, rice,
yogurt, dates, and chicken are staple foods for all Saudis. Saudi Arabia has over 18 million
date palms that produce 600 million pounds of dates each year.
Islamic law, do not eat pork or drink alcohol. Lamb is traditionally served to honored
guests and at holiday feasts. According to Islamic law, animals must be butchered in a
particular way and blessed before they can be eaten, so Saudi Arabia is the world's
largest importer of live sheep.
Camel (or sheep or goat) milk has long been the staple of the Bedouin diet, and dairy
products are still favorites with all Saudis. Yogurt is eaten alone, used in sauces, and
made into a drink called a lassi. Flat breads— fatir, a flat bread cooked on a curved metal
pan over a fire, and kimaje, similar to pita—are the other mainstay of the nomadic diet
that are eaten by all Saudis. These breads are used at every meal, in place of a fork or
spoon, to scoop up other foods.
Most Saudi holiday meals include thick soups, stuffed vegetables, bean salads or tabbouleh (a
salad made with bulgur wheat), hummus, rice, and the flat bread that is eaten with all meals.
Dates, raisins, and nuts are served as appetizers or snacks, and sweet desserts finish off the
meal. Ornate rugs are laid out on the floor and dishes of food placed on them. The feasters sit
cross-legged on the floor around the rugs and eat with their fingers or bread, sharing from the
same dishes.

Dates and sweet tea are favorite snacks for Saudis, and buttermilk, cola, and a yogurt
drink known as lassi are popular beverages. Coffee has been a central part of Saudi life
for centuries, with an intricate ceremony to prepare and serve it. Preparing the coffee
involves four different pots in which the coffee grounds, water, and spices are combined
and brewed before being served in small cups. It is considered very rude to refuse a
cup of coffee offered by the host, and it is most polite to accept odd numbers of cups
(one, three, five, etc.). Saudi men spend a great deal of time in coffeehouses, drinking
coffee or tea and talking.
FLAG
The flag of the Kingdom of Saudi Arabia (Arabic: ‫ )علم المملكة العربية السعودية‬is the flag used by the
government of Saudi Arabiasince March 15, 1973. It is a green flag featuring in white
an Arabic inscription and a sword. The inscription is the Islamic creed, or shahada.

The Arabic inscription on the flag, written in the calligraphic Thuluth script, is
the shahada or Islamic declaration of faith:

ُ ‫اَل ِإ ٰلها ِإ اَل هللا ُم اح ام ٌد ار‬

‫سو ُل هللا‬
lā ʾilāha ʾillā-llāh, muhammadun rasūlu-llāh
There is no god but God; Muhammad is the Messenger of God."[1]
The green of the flag represents Islam and the sword stands for the strictness in
applying justice.[2]
The flag is manufactured with identical obverse and reverse sides, to ensure
the shahada reads correctly, from right to left, from either side. The sword points to the
left on both sides, in the direction of the script. The flag is sinister hoisted, meaning that
it is hoisted to the left of the flagpole, as viewed from the obverse (front) side.
The Al Saud, the ruling family of Saudi Arabia, has long been closely related with Muhammad
ibn Abd al-Wahhab. He and the people who followed him, since the 18th century, had used
the shahada on their flags.[7] In 1902 Abdulaziz Abdulrahman Al-Saud, leader of the Al Saud and
the future founder of the Kingdom of Saudi Arabia, added a sword to this flag.[7] The design of
the flag was not standardized prior to March 15, 1973, and variants with two swords and/or a white
vertical stripe at the hoist were frequently used. By 1938, the flag had basically assumed its present
form, except the sword had a different design (with a more curved blade) and it, along with
the shahada above, took up more of the flag's space.

Variant of the flag in use from 1932

Variant of the flag in use from 1934 Variant of the flag in use from
to 1934, with white stripe on the
to 1938, with a thinner white stripe. 1938 to 1973, with no stripe.
hoist.

Urbanism, Architecture, and the Use of Space

In 1950, roughly 40 percent of the population was nomadic and resided in tents in highly
dispersed patterns on vast rangelands, where they migrated with herds of camels,
sheep, and goats to seasonal pastures and for access to water. Another 40 percent
lived in villages in the rural areas of oases or the Asir highlands and worked mainly in
agriculture. The remaining 20 percent were urbanites in the old cities of Mecca, Medina,
Jiddah, Taif, Abha, Buraydah, Unayzah, Ha'il, Hufuf, and Riyadh. In 1992, three-
quarters of the population was classified as urban.
Major changes accompanied the growth of the oil industry in the 1950s. New cities
developed rapidly, while older ones increased in size. Nomadic Bedouin settled in
villages and in and around cities, and villagers left their communities for rapidly growing
urban areas. This geographic mobility was accompanied by occupational mobility as
Bedouin and villagers worked as wage laborers or small-scale traders and taxi drivers
and then became government and private sector employees, professionals, and
businesspeople. People from old cities also moved to newly developing cities and
experienced occupational change.
The new cities and the transformed areas of old ones depend on the use of
automobiles. They sprawl over large areas, have neighborhoods separated by open
spaces, and are linked by wide thoroughfares, freeways, and ring roads. The new urban
fabric contrasts sharply with urban scenes that lingered into the 1970s. The old cities
were walled and had compact residential areas with mazes of narrow paths, parts of
which were covered by the upper stories of houses. Most houses had inward-looking
courtyards, and some used wind catches to circulate air. The old cities also had date
palm gardens with wells and other greenery between and among neighborhoods.
Mosques were within easy walking distance from residences, and there was always a
main central mosque, a major market area, and a principal seat of government that was
usually part of a fort.
Similarities in the social use of domestic space transcended the categories of nomad,
villager, and urbanite and continue today. The tents of nomads and the permanent
houses of others were divided into sections for men and women, which also served as
the family living quarters. Among the nomads, men sat on kilims and carpets around a
hearth outside the front of the tent to visit, drink coffee and tea, and eat. Boys past
puberty and male visitors slept there. Women made similar use of the space set aside
for their visiting in the tents.
The same pattern of gender-segregated space continues to exist in the homes of
sedentary people. Modern housing often has separate entrances and separate
reception areas or living rooms for each gender. In many houses, people sit on carpets
or cushions alongside the walls of the room, and most of those houses have areas with
chairs and sofas around the walls. The central space of the room is left open.
People in both cities and smaller communities now live mainly in individual dwellings
with exterior surrounding walls. Although apartment buildings exist, they usually are
inhabited by immigrants. The tents and old houses usually housed extended families of
three or more generations. Although nuclear family households are increasingly the
norm, relatives continue to cluster together, and it is not uncommon for brothers to
locate their dwellings on adjacent lots or inside a common compound. Many immigrants
live in camps specifically created for them or in abandoned housing in the older parts of
towns; some guest workers live on farms.

Land Tenure and Property. Land developed for agricultural, residential, commercial,
and industrial uses that has been demarcated is usually owned as private property
(mulk) and can be bought and sold freely. Some property, however, may be held as a
trust (waqf) for the support of a religious institution or an owner's descendants.
Nondemarcated, undeveloped land in the desert belongs to the state, but traditional
rights of access to rangeland and the ownership of water wells dug by nomads or their
ancestors are informally attributed to lineages and clans in Bedouin communities. Much
land in older settlements is encumbered by informal but powerful ancestral claims of
ownership and tenure.
CLOTHING
The Saudi traditional dress is our discovery of the day. Although one might think that clothes in the
Arab world are all alike, there still are details that distinguish them from each other. Custom
Qamis scrutinizes the Saudi male dress code, from the Qamis to the Shemagh, without
forgetting the Bisht.

The Saudi Qamis

The Saudi Qamis, also called Thawb or Thobe, refers to that white long sleeved dress. It truly
represents the centerpiece of the Saudi traditional dress and is therefore worn by all the locals. Made
of cotton and synthetic fabric, Thawbs are generally white during summer and spring. In winter, they
are to be found in darker black and blue shades. Since Saudi Arabia is a region with an arid
climate, the Qamis constitutes the ideal clothing as it offers as much comfort as freshness to the one
wearing it. The Saudi Thawb differs from the Qamis of neighboring countries in some fine details. The
collar of the Saudi Qamis contains two buttons while its sleeves are as tight as those of a regular
shirt. These sleeves are devoid of buttons but have holes for cufflinks.

The Saudi Coat

The Saudi coat known as the “Bisht” is a fine garment that is worn over the Qamis. It is a very
popular garment both in Saudi Arabia and the surrounding Arab countries. Fashionable and classy,
the Bisht is only worn during special occasions like weddings or religious holidays. It is also the garb
the imam wears on Friday sermons. The Saudi coatmay be beige, black, brown, gray or cream. It is
decorated with golden embroidery and closes by means of two strings with golden tassels. In winter,
people wear a Bisht made of camel-hair wool to endure the low season temperatures.
Source: www.majilet.com
The Saudi Headdress

The Saudi headgear is intrinsic to men. Saudis all wear something on their head. Moreover, due to
a blazing sun and many sandstorms, it has become an indispensable accessory.

The Shemagh

The Shemagh is a scarf with a red and white checkered pattern. The price of this woven cotton
fabric varies depending on the quality of the yarn it is made of. The more the scarf will be processed,
the more expensive it will be. There even are woolen models available for cold days. This traditional
garment of the Saudis may also be worn on the head, or on a Taqiyah for more steadiness. The
Shemagh is maintained by an Iqal: an Arab clothing accessory. It serves to protect from the sun or
sandstorms and may be worn in different ways: loose, on the sides, towards the rear, or even tied in
a knot.
The Taqiyah

The Taqiyah or Sheshiya is a white embroidered cap. It allows one to fasten the Ghutra or Shemagh
so that the headscarf doesn’t slide.

The Iqal

Made of synthetic yarns or goat wool, the Iqal, Agal or Igal is a clothing accessory in the form of dual
hoops. It keeps the Ghutra or Keffiyeh in place. Some of its models have a Tarbusha (a small cord
with a suspended tassel at the rear).
The Sandals
Sandals, which are called “N3ala”, are an extra accessory of the Saudi traditional dress. Due to the
sunny weather, it is hard not to notice them since they are worn by all citizens in the Saudi Kingdom.
Made out of leather or plastic, its price varies depending on the material to be used.

The geographical location, climate and religious code are all criteria that determine the dress code
of a country. The Saudi, Emirati and Qatari Qamis reflect modesty in cut clothing, comfort and
freshness in a garment and the elegance of white. Although they seem identical at first, their collars
or sleeves subtly remind us of their country of origin.

Dress Code in Saudi Arabia for Women

Saudi women enjoy fashionable clothing and take great pride in their appearance; however
in public the law of the land states that they should cover their everyday wear with a thick,
opaque and loose fitting cloak that does not show off her body.

The strictness of the dress code in Saudi varies by region. Jeddah is seen as less
conservative than Riyadh and there are different types of coverage depending on the
implemented Purdah of that particular region.
Abaya: The abaya covers the entire body and the veil covers the head and hair but the face
is open and visible.
Burqa: this is a complete covering that covers a woman head to toe, including her hands
and entire face, so that not even the eyes are visible.
Niqab: people often use the terms burqa and nigab interchangeably; however, the
difference between the two is that the nigab has a small slit open for the eyes.
Hijab: this is the name given to the traditional head covering that is worn all over the world.
Chador: similar to a hijab, the chador covers the shoulders like a drape.

NON MATERIAL CULTURE

Saudi customs for mealtimes and table etiquette come from both their nomadic tribal
heritage as well as their Islamic tradition. Based on nomadic habits of herding animals
throughout daylight hours, daytime meals are small, with a large meal in the evening.
The month-long celebration of Ramadan builds on this tradition, requiring a complete
fast from sunup until sundown, with a large meal after sunset. Saudi meals are eaten
sitting cross-legged on the floor or on pillows around a rug or low table (as though in a
tent), sharing food out of the same dishes. Food is usually eaten with the fingers or a
piece of bread. Following Islamic law, only the right hand is used for eating, as the left
hand is considered "unclean" because it is used for personal hygiene. Ritual hand
washing is completed before and after eating.
Linguistic Affiliation. Arabic is the language of all Saudi Arabian citizens and about
half the immigrants. Classical Arabic (fusha) in its Koranic, high literary, and modern
standard forms is used for prayers and religious rituals, poetry, lectures, speeches,
broadcasts, written communications, and other formal purposes. Conversationally,
people use colloquial Arabic (amiya). There are many subdialects and internal variants.
English is the main second language.
Etiquette
Social interaction is marked by strong gender segregation and respect for age
differentials. An egalitarian ethos and a high valorization of polite behavior also prevail.
Men and women seldom interact across the gender divide outside the domestic space
of families, and many of the society's most powerful do's and don'ts aim to regulate
such interaction beyond the confines of a home. Thus male-female interaction in a
commercial shop should be formal and strictly limited to the process of buying and
selling. Generally, men and women should refrain from making specific references to
individuals of the other gender, although it is appropriate and common for one to inquire
about the well-being of another individual's "family" or "house"—concepts which are
understood as circumlocutions for significant others of the opposite gender. Deference
should be shown to those who are older, and relations between generations are often
characterized by strict formality and the maintenance of decorum in social gatherings.
Most social interaction takes place in groups that are gender- and age-specific. Social
visiting within such contexts is very common and occurs on both an everyday basis and
for special events. The latter especially include visits to convey condolences for a death
or, conversely, to express congratulations for a happy occurrence such as a wedding, a
graduation or promotion, or a safe return from a trip. A guest, upon arrival, should greet
individually the host and all others present by shaking hands or, if well-known to each
other and of similar age, by kissing on the cheeks three or more times. The individual
being greeted should stand. The guest must be offered refreshments of coffee and tea.
An invitation to lunch or dinner should also be offered by the host. An animated and
relatively long exchange of greetings is expected between host and guest and between
the guest and others present, as each individual inquires about the other's health and
wishes him/her God's protection. The offering of refreshments and the exchange of
greetings is extended to office and shop settings (at least among people of the same
gender); failure to observe them is very rude. Meanwhile, gender segregation is
maintained in public places such as airports or banks, where separate lines for men and
women are usual.
People tend to remain in close physical contact during social interaction. Walking arm-
in-arm or holding hands and gently slapping or touching a person's outstretched palm
while talking is common, especially among people of the same gender who know each
other well. Gazing, and especially staring, at strangers is rude. In public, people should
avoid direct eye-contact with passers-by. When greeting a stranger or an acquaintance,
it is appropriate for the person who arrives first to say, in Arabic, "Peace be upon you,"
to which the proper reply is, "And upon you peace." When saying goodbye, it is proper
to say, in Arabic, "In the custody of God," the reply being "In the custody of the
Generous One." Generally, the same patterns of etiquette hold throughout Saudi
Arabia. Greater formality, however, prevails among Bedouin and rural people, while
more relaxed, informal interaction occurs among younger urbanites. The same patterns,
but in attenuated forms, apply between local citizens and immigrants.
Religion
Religious Beliefs.All Saudi Arabian citizens are Muslims. Except for a small minority of
Shia, Saudi Arabians are Sunni and mainly follow the Handbali school of Islamic law
(madhab). Half or more of the immigrants are also Muslims. Non-Muslim faiths are not
allowed to practice in Saudi Arabia.
Religious Practitioners.Islam does not have ordained clergy or priests. The person
most learned in Islam is the one who leads the prayers. The learned (ulama) include
judges, preachers, teachers, prayer leaders, and others who have studied Islam.
Rituals and Holy Places.The major everyday rituals are related to the five daily prayers
that constitute one of the five pillars of Islam. Those who pray face Mecca, ideally in a
mosque or as a group. Thehaj(pilgrimage) is another of the five pillars and should be
performed at least once in one's life. Visits also take place to the mosque and tomb of
Muhammad in Medina. The other three pillars of Islam are witnessing that there is no
God but God and Muhammad is His Messenger, fasting during the day throughout the
month of Ramadan, and the giving of alms.
Death and the Afterlife.The dead are washed, wrapped in seamless shrouds, and
buried in graves facing Mecca without coffins or markers. Burial takes place before
sunset on the day of death. The dead go to heaven or hell.

Socialization
Child Rearing and Education. Mothers used to give birth at home, perhaps with the
assistance of a midwife. Infants were cared for by their mothers, who carried them
everywhere and nursed them. Other women in extended households, including longtime
domestic servants, participated actively in rearing children, teaching them Arabian
culture and mores. Fathers and uncles and grandfathers did not take part in child care
but played with the children, kissed them, and taught them genealogies and morality.
They taught them generosity and hospitality by example.
Intense family and kin-based socialization at home is now mainly a memory. Birth takes
place at a hospital, and infant boys are circumcised there before going home (girls are
not circumcised). A foreign maid or nanny who may speak little or no Arabic often does
much of the work of child rearing. This is an issue that troubles many Saudi Arabians.
Breast-feeding sometimes is rejected for not being modern. While much visiting goes on
among relatives, conjugal family households today do not provide the rich family
learning setting of the past.
Boys and girls go to kindergarten and the rest of the educational system. In 1970, the
literacy rate was 15 percent for men and 2 percent for women. In 1990, the rate was 73
percent for men and 48 percent for women, and it is even higher now. The increased
role of the school in society represents a break with the past, yet there is also continuity.
Religious subjects and the Arabic language are strongly represented in curricula but are
not always taught in traditional ways. Universities have produced tens of thousands of
graduates in a single generation. Half or more of those graduates are women.
Marriage, Family, and Kinship
Marriage.Traditionally, marriage was between paternal first cousins or other patrilineally
related kin. It was customary for potential spouses not to meet before the wedding night,
and marriages had to be arranged by fathers, mothers, and other relatives. These
practices are changing slowly and unevenly, but the tendency is toward fewer close-
cousin marriages and for the couple to communicate with each other before the
wedding. Parents still arrange marriages but are more likely to manage indirectly and
from the background. Men are allowed to have four wives at a time as long as they can
treat them equally, but polygyny is uncommon in most of the population. Marriage is
considered a necessary part of life, and almost all adults marry. Marriage is usually a
costly affair. Divorce is relatively easy for men and difficult for women. Divorce rates are
high, and remarriage is common, especially for men.
Domestic Unit. In traditional residence pattern, a bride joined her husband in his
father's household. Authority was held by the husband's father, and the new wife was
under the control of her mother-in-law. Neolocal residence is now the norm, or at least
the ideal, for newly married couples. In these smaller conjugal families, the roles of
husbands and wives feature greater equality and more sharing of responsibilities.
Authority formally rests with the husband, who also has the religiously sanctioned duty
of providing for the needs of his wife and children.
Inheritance. The stipulations of Islam are widely followed in the inheritance of property.
Sons inherit twice the share of daughters from their fathers. Provisions exist for a widow
to inherit a small portion, but sons are enjoined to support their mothers, especially
widowed or divorced mothers. Custom, but not the Sharia, allows immobile property to
be inherited intact by male descendants; in such cases, daughters are usually given a
"share" of a potential inheritance in money or other items when they marry.
Kin Groups. Kinship is patrilineal, and women continue to remain members of their kin
groups after marriage. Among Bedouin and many rural settlers, kin groups identified by
ancestral names in larger aggregations include lineages, clans, and tribes and have
major social significance. Genealogy is of great interest; although corporate kin groups
have largely ceased to exist, many people continue to identify with and take pride in
their lineage, clan, and tribal names and descent.

Gender Roles and Statuses

Division of Labor by Gender.Strict gender segregation is sanctioned by the state and
society. Males and females who are not not barred from marriage by incest rules should
not interact in individual or group settings. Women may work outside the home in
settings where they do not have contact with unrelated men. Women are employed in
girls' schools and the women's sections of universities, social work and development
programs for women, banks that cater to female clients, medicine and nursing for
women, television and radio programming, and computer and library work. Sections of
markets are set aside for women sellers. However, only about 7 percent of Saudi
Arabia's formal workforce is female.
The Relative Status of Women and Men.Men have more rights than do women.
Women are not allowed to drive; cannot travel abroad without the permission or
presence of a male guardian (mahram); are dependent on fathers, brothers, or
husbands to conduct almost all their private and public business; and have to wear a
veil and remain out of public view. However, women can own property in their own
names and invest their own money in business deals. Women's status is high in the
family, especially in the roles of mothers and sisters. Significant numbers of women
have had high levels of success in academia, literary production, business, and other
fields, yet their achievements go publicly unremarked and they are barred from most
aspects of public life.

Sources

https://www.footprintsrecruiting.com/learn-about-teaching-abroad/country-guides/country/saudi-
arabia/food-saudi-arabia

http://www.foodbycountry.com/Kazakhstan-to-South-Africa/Saudi-
Arabia.html#ixzz5WfbKZorB
https://www.everyculture.com/Sa-Th/Saudi-Arabia.html
https://courses.lumenlearning.com/suny-hccc-worldcivilization/chapter/the-nomadic-tribes-of-
arabia/
https://www.expatwoman.com/saudi-arabia/guide/dress-code-in-saudi-arabia
https://www.custom-qamis.com/en/blog/presentation-du-blog/the-traditional-costume-of-saudi-
arabia