LAAMIYAT AL-ARAB: A GENETIC STRUCTURAL ANALYSIS

: Laamiyat al-Arab is a significant literary work written during the Jahili Arabs and received great attention from writers and linguists. However, the aspects of the values it contains and its relation to the social context that underlies Laamiyat al-Arabs ' work are not well-documented. Through Goldmann's (1967) genetic structuralism approach, the authors reveal the values, characters, and internal and external factors generating the Laamiyat al-Arab literature. The results show that the lower class of the Jahili Arab community, despite their life’s hardship and distress, could deliver noble values and characters to the marginalized people of its time. Further studies are of great necessity to investigate the contents of literary works other than Laamiyat al-Arab to get an actual picture of Jahili Arabs’ literature .


Introduction
Although Laamiyat al-Arab is full of meaning and life wisdom, the work has been stigmatized as poor and marginalized since the authors came from the Jahili Arabs community, known as the sha'alik. It is considered essential to study Laamiyat al-Arab to gain more understanding of the values and character of the Arabs and remove their negative outlook. As part of Arabic poetry, Laamiyat al-Arab can be a pivotal entry point for those interested in Arabic culture, literature, and Middle Eastern studies (al-Musawi, 2006). Laamiyat al-Arab depicts the culture of Arabs considerably well. Even though the culture adhered to a tribalistic system, it still had norms and social laws in living life reflecting their civilization. Ḫulayf explained that the sha'alik was a poor Arabic community who fulfilled their lives by stealing and robbing (Ḫulayf, 1959: 53;Ḍayf, 2001: 375;Wargadinata & Fitriani, 2008;151;Ilham, 2015: 156). Amid the violence they lived in, they made a worthy contribution to the literary work known as Laamiyat al-Arab. Laamiyat al-Arab is not only considered a beautiful literary works, but it conveys sublime and noble values (Muzakki, 2020). Khudlar (2016) shows that Laamiyat al-Arab received significant attention from both Arabs and orientalists writers and linguists (Stetkevych, 1986: 361). Some books were published to discuss and explain the verses from Laamiyat al-Arab, such as A'jab al Ajab fi Syarh Laamiyat al-Arab by Imam Zamakhsyary and also the one compiled earlier by al-Mubarrad, the Nahwu expert (Al-Mahdi, n.d.: 51;Stetkevych, 1986: 361;Al-'Azazimah, 2014).
Until recently, the research on Laamiyat al-Arab and Jahili literature has focused on three main topics. The first topic focuses on examining the work of the sha'alik as a work of social protest from the establishment of the aristocratic Jahili Arabs (Ilham, 2015). The second topic focuses on studying the beauty of the pattern, language arrangement, and explanation (syarah) (Al-'Azazimah, 2014;Khudlar, 2016). The last topic focuses on investigating the poets of Laamiyat al-Arab based on their background and work (Karamuddin, 2013;Stetkevych, 1984: 662). However, the focus on Laamiyat al-Arab's content and its relationship with the community's social conditions remains unexplored.
This paper then aims to observe and focus on understanding the Laamiyat al-Arab's content and its relation to its underlying social context. Two questions are formulated based on the aims: (a) What are the values and characters in Laamiyat al-Arab? (b) What are the factors that produce the values and the characters in Laamiyat al-Arab? These two questions will later be resolved sequentially in parts of this paper.
This study is based on the argument that Laamiyat al-Arab's was not only a piece of literary work from lower class society but also a literary work with values and characters contributing to the development of Arabic literature in general. This study assumes that Laamiyat al-Arab provides noble values and characters and represents a social culture as a response to the hardship of life and social development.

Literature Review The Sha'alik Society
The Jahili Arab tribes were divided into three groups (Ḍayf, 2001; 67), namely, first, the descendant of Arab children; second, the enslaved people who came from neighboring countries, especially from the Habasyah country; and lastly, the mawali that consisted of enslaved people who liberated themselves. One of the mawali was the khula'a group, who were expelled by their tribe for violating many traditional rules. The famous group among the khula'a was the sha'alik. Sha'alik is the plural form of sha'luk, which means needy or poor or not having wealth to fulfill the life necessities. Meanwhile, sha'alik socially refers to a group of people characterized by a special way of life: attacking, stealing, and robbing (Ḫulayf, 1959: 21;Ḍayf, 2001: 375;Wargadinata & Fitriani, 2008;150). Nonetheless, during the pre-Islam Jahili Arabs, the sha'alik had a real contribution to the development of Arabic literature.
Sha'alik were a marginalized group in the life of the Jahili Arabs. They were expelled from their community and then sought a new life. This group then survived by utilizing the hillsides as a shelter. They were forced to rob and even kill to survive. These marginalized people shared the fate of hardship of life. They finally created a different and unusual tradition, that even though they were characterized by fierceness, at the same time, they upheld dignity and honor (Khulayf, 1959: 21;Ḍayf, 2001: 375;Wargadinata & Fitriani, 2008;150). The sha'alik were comprised of three kinds of groups. The First group was the Khula'a 'Wa Assyudad group, namely people who were expelled by their clan because of customary trespassing rules, such as Hajiz al-Azdi, Qais ibn Haddadiyah, and Abi Thomhan al-Qayni. The second group was the Agribatul Arab group, the descendants of the black Habasyah, those abandoned by their fathers and not recognized as their descendants because they were regarded as a disgrace, such as Sulaik ibn Sulakah, Ta'abbato Sarron, and Shanfara. They usually looked like their black mother. The third group was affiliated with the sha'alik, who professionally worked as sha'lakah, for example, Urwah al-Ward al-Absy. In addition, people of certain clans joined groups, for example, the Hudzail and Fahm tribes that lived in areas near Mecca and Taif (Khulayf, 1959: 21).
Although the sha'alik was known to be unkind and merciless, they always maintained a strong brotherhood among their fellow clans. Harmful practices (e.g., stealing and robbing) did not prevent them from always paying attention to their relatives and tribes. Besides being famous for their ruthlessness, they were also renowned for their beautiful poetryverses. In addition, they wrote outstanding literary works that mostly describe the historical socio-cultural condition of Jahili Arab society.

Laamiyat al-Arab
Laamiyat al-Arab is the sha'alik's literary work. The verses in this literary work always end in lam sound. These verses were orally distributed until they became known as Laamiyat al-Arab when Islam arrived. The verses of Laamiyat al-Arab contain values of loyalty, courage, contentment, and eloquence. For example, a narration by Umar bin Khattab states: "Teach your children Laamiyat al-Arab because it contains the values of qanaah (contentment) and courage" n.d.;51). Laamiyat al-Arab was written by 'Amr bin Malik al-Azdiy al-Yamani al-Qahthaniy, one of the most famous sha'alik poets known as Shanfara. He was a prolific sha'alik writer. He was well-known for his intelligence and compassion for others. Unfortunately, he was murdered seventy years before Hijrah Year. Although Shanfara was very productive, Laamiyat al-Arab was his only work that attracted the most attention from researchers and linguists n.d.;52).
Laamiyat al-Arab depicted the life of the sha'alik during the Jahili era and the anarchic spirit of the Bedouins (Ḍayf, 2001; 380). The collection of verses was called Laamiyat because all of the verses end with a lam sound (Saleh, Dahami, & Hababi, 2020: 12). Laamiyat al-Arab consisted of sixty-eight verses with dense poetic imagery and was written in the meter style of Bahr Tawil (Hana & Mokrushina, 2019). Krenkow, cited in (Stetkevych, 1986: 362), asserted that the dictions in Laamiyat al-Arab include phrases and terms rarely found in other verses and the dictions reflect a commitment to traditional Bedouin customs by praising tribal patriotism of living in exile (Hana & Mokrushina, 2019). Laamiyat al-Arab is considered the prime example of pre-Islamic poetry about al-syu'ara al-sha'alik because it describes the poet's lonely life in the savanna, Bedouin attacks, the poet's dissatisfaction with the actions of his former tribe members, and the free nomadic life (Hana & Mokrushina, 2019: 494;Stetkevych, 1986). In other words, the poetry of Laamiyat al-Arab represents the nobility of values and characters amidst the poet's miserable life.
Laamiyat al-Arab has received great reception among researchers and linguists. It is marked by several annotations (syarah) provided for the verses of the Laamiyat al-Arab's poetry. Among the well-known annotations are the book A'jab al Ajab fi Syarh Laamiyat al-Arab by Imam Zamakhsyary and the one compiled earlier by al-Mubarrad (Al-Mahdi, n.d.: 51;Stetkevych, 1986: 361;Al-'Azazimah, 2014). Al-Bassam's study (Al-Bassām, 2019;156) showed that more than 20 Laamiyat al-Arab annotations had been discovered from the 3rd/9th century AD until now. In addition, a Sakbul Adab fi Syarhi Laamiyat al-Arab manuscript by Sulaiman Bik bin Abdullah Ali Shawi became great interest among researchers and linguists.
There has been increasing interest in the works of Shanfara within the past decades. Ahmad Faris Shidyaq published several manuscripts of classical Arabic literature, including Shanfara's writings with many annotations. These Laamiyat al-Arab verses have also been translated into English entitled "The Desert Song" and into Russian by Krachkovsky, Dolinina, and Revich. Other poets, such as Al-Tantawi, also showed an interest in Shanfara's works (Hana & Mokrushina, 2019: 494).

Values and Characters in Literature (Poetry)
Literary works play a very significant role in making an inventory of a large number of events framed in a pattern of creativity and imagination. It aims at motivating more meaningful social action to seek truth values that can elevate the situation and condition of the universe. Damono (2011) states that poets, with their imagination, use language as a medium to express reality in a specific society and at a particular time. As a craft of creativity, literature can create reality (Al-Zubaidy, 2014), reveal cultural heritage (Febrianti, 2018), reflect the complexity of people's thinking (Sriyono, 2016), which conveys messages, and is loaded with values (Sugiarti, 2017). In addition, literature can refine human minds, reconstruct the reader's attitudes and personality (Sugiarti, 2017), and develop readers' knowledge and imagination (Widawati, 2014) through curiosity about literary works that express ideas, views of life, and moral teachings related to social life. Many literary works express values and characters as the essential themes aimed to show the quality or mental strength, morals, and character that become the driving force of other individuals (Indiarti, 2017).
Likewise, Arabic poetry, as a form of artistic (Arabic) expression (al-Iskandary, 1919) in nature, creates and develops its streamline (Hitti, 1970;Loya, 1975). As a forum that articulates the cultural values of the Arabs, Arabic literature is also a medium of information (Dewi et al., 2020), something that comes to mind, and also about their environment (Ritonga, 2015). In this way, literature is based on reality, does not stand alone, is inseparable from the society that gives birth to and enjoys it, and is created among the realities of human life. Thus, each literary work carries a message (Damono, 2011), mandates, and values seen as a source that must be explored and implemented in society (Irwan, 2006;Abdullah, 2019;147).
Historically, the Arab custom is inseparable from the literary tradition of making poetry (Wargadinata, 2011), which is then contested, and the best poetry will be hung on the wall of the ka'bah, known as mu'allaqat (Wargadinata & Fitriani, 2008). Arabic poetry was created through expressions that contain exquisite values with a high artistic taste in Arabic culture (Ritonga, 2015). From time to time, Arabic literature has continued to develop since the Jahili Arabs era. The main factors that drove the development of literature during the Jahili Arabs were the situation and conditions experienced by the people. It includes the harsh climate and nature, the ethnic characteristics of the Arabs that highly worship and praise literature, the wars, prosperity and progress, religion, science, politics, and interactions with various nations and cultures (Wargadinata & Fitriani, 2008).
Another factor that pushes the development of Arabic literature is the literary market and ayyam al-Arab. The literary market (al-Aswaq) is a literary activity that runs in the market and at particular times. At the same time, ayyam al-Arab is a phenomenon among Arabis that arises due to disputes over livestock, pastures, or springs. This dispute led to frequent robberies and raids, resulting in critical verse wars between the poets. However, the ayyam al-Arab incident is an effective medium for developing Arabic poetry themes, which, of course, also provide positive value for the literary works that emerged (Wargadinata & Fitriani, 2008). Arabic literary works not only imply beautiful diction but also aim to build a civilization for humans in the present and the future as a form of continuity and engagement with the past civilizations (Burhanudin, 2017). Wuryani (2017) asserted that Arabic literature is not created from a cultural and civilization vacuum but is the result of contemplation from its creator (Rahayu, 2014). The meaning is one of the charms of literary works that aim to instill noble values and shape the readers' character.

Method
This study is based on the theory of genetic structuralism, which views literary works from two elements, namely intrinsic and extrinsic elements (Endraswara, 2003: 56). Intrinsic elements are the internal elements that compose a literary work, while extrinsic elements are external elements that influence the process a literary work production, such as social, political, economic and educational factors (Lestari et al., 2016). Literature cannot be studied only by discussing its intrinsic elements but by studying other interrelated categories outside of literary works since literary works involve not merely the author's imaginative power but also cultural and social factors (Muniroch, 2011;and Nurhasanah, 2015). Experts emphasized that genetic structuralism helps examine literary works such as novels and poetry (Omar, 2016;Goldmann, 1980). Goldmann (1967;495-496) proposes five premises to the genetic structuralism approach: (1) A significant relationship between public life and literary creation lies in mental structures. These mental structures are categories of shockers that form the empirical consciousness of a particular society and the imaginary world written by the author; (2) Mental structures are essentially social phenomena; (3) The structure of literary works never goes against the social structure of the society at large; (4) The category structure offers unity in literary works. The structure also shows the aesthetic character of quality literary works; (5) The category structure that governs collective consciousness transposed into an imaginary world by the author is generally approached sociologically because it lies not in consciousness and unconsciousness in Freud's context (Omar, 2016;29).
In addition, researchers who use the above approach, according to Goldmann (1967;496), must explain the "genesis" (origin) of a text by showing that the structure has functional characters that demonstrate necessary behavior both individually and collectively. Under the genetic structuralism theory approach, the researchers examine the building blocks and the relationships between the components of the Laamiyat al-Arab. Then, the researchers investigate the Laamiyat al-Arab's relationship with its underlying sociocultural aspect to obtain a comprehensive meaning. This study focuses on the literature study of the Laamiyat al-Arab text and the Arabic literary history book of Jahili Arabs.
In the initial stage, this study is carried out by classifying the literary text of Laamiyat al-Arab based on the values and characters built by the sha'alik community. This classification was carried out as a reflection of the intrinsic elements and analysis of the Laamiyat al-Arab's meaning and message. The findings from the mapping results are then structured and grouped according to the formulated theme, to be further analyzed based on the essence of the values and the characters. At the same time, the study on the extrinsic elements of the Laamiyat al-Arab was carried out by studying the poet's background, environmental and socio-cultural conditions, and knowledge to scrutinize the main driving factors and the background of Laamiyat al-'Arab poetry.
This study is significant because Laamiyat al-Arab's poem is a monumental literary work born from a marginalized community. However, it discusses the honor and majesty represented by the sha'alik community in the form of good values and characters poured into the poetry. Yet, Laamiyat al-Arab and the background of the sha'alik describe that well-being and ease of life are not conditions for conveying good values and characters.

Values And Characters in Laamiyat al-Arab
Laamiyat al-Arab has 68 stanzas, reflecting a commitment to the traditional pre-Islamic Bedouin customs. It is the best example of pre-Islamic poetry, which describes the poet's lonely life in the savanna, the attacks of Bedouins, the hate of the misbehavior, and praises for free nomadic life. Laamiyat al-Arab is a literary work known for its fury because of the hardships they experienced. However, a complicated and challenging life does not prevent one from owning high integrity. On the contrary, poetry, and literature instill noble values and good character born under the circumstances they experienced.
Among the values are good attitudes and ways of seeing life's problems. The breadth of perspective in responding to life is illustrated in the verse of Laamiyat al-Arab's poem, which emphasizes that the earth is never too narrow. If one still breaths, there will be no deadlock in his life. For them, living freely is necessary. It is represented in the following verses of the poetry Laamiyat al-Arabi, verses 12 and 13 (Al-Mahdi, n.d.; 56): There is a place for respectable people who are far from harm on this earth ...it is a remote place for those who fear to move.
The poem illustrates that living in a remote place is the sha'alik's life principle. Although some people consider it a remote place, it offers peace and enjoyment for the sha'alik people.
Another verse of Laamiyat al-Arab also describes their lives, herding the animals in the fields as their daily life. Doing shepherding every day is an optimistic attitude of the Bedouin community in living life. Laamiyat al-Arab's verse 14 mentions: t get thirsty too quickly, which makes livestock come home thirsty and not eat well enough. I am a great shepherd, free the camels and lead them to the fertile fields and come home fat.
The poetry above depicts another character of the sha'alik society. They are tough and skilled shepherds and strong to bear thirst for a long time so that they can deliver the camels to a far and fertile savanna. Therefore their camels are very lucky, as they are left free in the fields and eat grass as much as they want without being milked. As a result, sha'alik's camels become fat, healthy, accessible, and strong.
The Laamiyat al-Arab's poetry also describes another character of the sha'alik society, as expressed in verse 15 below: According to the sha'alik community, staying at home and gathering with loved ones is not a manly act. Such social circumstances disallow them to rest and relax with their families. For them, the male's life needs challenges. They have to solve hardships themselves without involving their women. Even asking for women's consideration is deemed disgraceful. It constitutes the strong characters (i.e., brave and independent) of the sha'alik community.
The poetry of Laamiyat al-Arab also describes the bravery of the sha'alik people, as stated in Laamiyat al-Arab verse 15 as follows: Not those who are easily frightened, sad, and run away, whose hearts are like birds flying up and down, like people who are upset or scared.
The poetry of Laamiyat al-Arab reflects the character of a braveheart community. They do not get panic or fear in the face of danger, nor do they worry about facing obstacles. The hearts of people like this are not easily upset or anxious like birds that fly up and down. The verse above gives a beautiful picture of the sha'alik people's courage.
Another character about the sha'alik community is also mentioned in verse 17 as follows: And not the person who delays doing good, who languishes in the house busy with his women. Going in the morning and dressed up in the afternoon and evening like a sissy.
The above verse of the Laamiyat al-Arab poem reflects the responsive character. The sha'alik people, with their limitations, are not weak and dependent, but they are responsive instead. They are agile in taking various actions. Agile in doing has a convivial nature. For the sha'alik people, their homes are in the wild. The problems they face are not domestic issues at home but challenges in the wild, barren and hot valleys.
Another characteristic of the sha'alik society is to do goodness beyond committing evil. It is mentioned in the 18 th stanza of Laamiyat al-Arab's poem as follows: And I am not easily evilish before doing good. The one who was paralyzed when attacked and was helpless without a sword.
This stanza describes the cruel sha'alik society. Yet, despite their brutality, they have a light of goodness in their hearts. Even their good side prevails against their dark side. They weren't the weak villain who was easy to lose when attacked or who panicked about being weaponless when needed.
The sha'alik people are skillful night raiders. With their sharp instincts, they will not get lost in the dark. They are reliable waypoints, guides in a natural way, needless for a compass to get to the destination. This matter is mentioned in verse 19 below (Al-Mahdi, n.d.; 57): And I am not the one who gets confused in the dark, when I leave I am sure I don't get lost.
The nomadic-traveling tradition is also well-depicted in the verse of Laamiyat al-Arab's poetry. The sharp gravel stones seemed unable to block the footsteps of the sha'alik people. Therefore it is metaphorically explained that the obstacles will step aside and fly away from the sha'alik people. This aspect of sha'alik's life is elaborated in the 20 th verse below: The poetry of Laamiyat al-Arab also reveals another character of the sha'alik people who could stand with hunger due to poverty. It is illustrated in Laamiyat al-Arab stanzas 21, 22, and 23 as follows (Al-Mahdi, n.d.; 56):

I erased my traces on earth so no one could see my kindness.
The poetry of Laamiyat al-Arab also describes the high integrity of the sha'alik people. When they do good, they erase the traces of that good so that none knows it. For example, many good people do not want to risk feeding the starving sha'alik people for fear of being mocked. When no one offers a drink because of prestige, the sha'alik people give each other even more than just a drink, as in the following verses 24 and 25 of Laamiyat al-Arab poetry: Were it not for avoiding disgrace, there would be no place left to drink, to survive unless you would find it to me.
The characters and personalities inherent in the sha'alik people do not despise their lives. Even if they are forced to live in that humiliation, it will quickly vanish. The strong and free souls will not allow themselves to live in contempt.
‫و‬ ‫َت‬ ‫اَأ‬ ‫م‬ ‫يث‬ ‫َر‬ ‫ال‬ ِ ‫َا‬ ِ ‫م‬ ْ ‫ي‬ ‫ىَالض‬ ‫ل‬ ‫ع‬ But the strong and free self does not live above humiliation unless it is compelled to, and it will soon be gone.
The values and characters depicted in the above Laamiyat al-Arab have shaped the personality and life principles of the sha'alik community, all of which provide wisdom and noble values for their lives. How they were able to live a harsh and cruel life as well as possible and produce literary works is tangible evidence of their existence. Although the social life that makes them marginalized does not diminish their enthusiasm, they turn their miserable fate into life's optimism.

Factors Underlying Values and Characters in the Laamiyat Al-Arab The Hard Life of the Sha'alik Poets
The life of the sha'alik community cannot be separated from the characteristics of Arab life. The sha'alik people who live in the Arabian Peninsula, where the desert life predominates, have shaped into a harsh group. Such fierceness resulted from natural conditions that pushed them to survive in this arid region. To earn a living, they carry out a nomadic tradition (hayat tanaqqul), moving from one oasis to another (Haykal, 1963;78). The life they live is then translated into literary works. It is evidenced in the literary work of Laamiyat al-Arab.
This life challenge eventually creates its own unique character, and forge the formation of the values and character of the sha'alik community as stated in the verse of Laamiyat al-Arab's poetry as follows.:   ( Wargadinata & Fitriani, 2008;153).
The poem above elucidates the consequences of living in the wild for the sha'alik people. When they are expelled, they create friendships with the wildlife. They are looking for new families to replace their families. Indeed, it is precisely the new family that is more suited to the character of their life, creating a new society with a new tradition. The new strong family keeps secrets and a new family that allows committing sin and crime.

The Need for Self-Existence as an Expelled Society
The harsh life of the sha'alik people who live in poverty shows that they are tough and brave. The surrounding conditions have made them live a particular way of life. They fulfill their daily needs by stealing, robbing, and even killing.
As time passed, the people in the same boat as the sha'alik drastically increased. They shared the painful fate, living in exile and under challenging circumstances, and finally created a different, unusual, cruel tradition while retaining the group's dignity and honor.
To mark their existence, the sha'alik community creates their own unique characters and describes their principles of life. It is explicitly depicted in the verse of Laamiyat al-Arab:  ( Wargadinata & Fitriani, 2008;153).
The poem above describes the strength of the sha'alik's life principle. The sha'alik community is substantial in maintaining the existence of their life. They always prioritize the lives of other creatures around them by leaving their deceased bodies on earth. However, their tenderness and sincerity remain intact, even though they have died.

The Pride of the Marginalized People
For sha'alik people, this earth is never narrow. An optimistic man will not find his life deadlocked. Therefore, for him, migrating and wandering on the earth is necessary. This principle can be read clearly in the Laamiyat al-Arab stanzas 12, 13, and 14 as follows (al Mahdi, nd.: 56): This poem illustrates that living in a remote place is a principle for the sha'alik people. Furthermore, living in a remote place offers peace and pleasure for the sha'alik people.
Another verse of the poetry also describes the other side of their living conditions, such as:

I do not get thirsty easily, like livestock come home thirsty I am a shepherd who leads camels to fertile fields, then returns fat
The poetry above describes another character of the sha'alik society. They are tough and skilled shepherds who endure thirst for a long time so that they can deliver camels to fertile fields even though they are very far away. Therefore their camels are very lucky livestock. They are left free in the fields and eat as much grass as they want. Therefore, their camels are fat and healthy, accessible and robust.

Living with Nature as Survival Strategy
It is undeniable that the sha'alik people made various efforts to survive. Living side by side with nature is embedded in the life of sha'alik society. Intense encounters with fierce animals have made the sha'alik a courageous group and even more daring than tigers or bears. It is revealed by Shanfara verse 5 (al Mahdi, nd.: 55) below: They are very tough, honorable, and brave, but me. When a company of enemy troops attacked, I was the bravest ( Wargadinata & Fitriani, 2008; 152)

The Need for Sharing
When life demands that they share, the sha'alik people also always practice the principle of sharing with others. They showed no sense of although they lived in limitations. It is clearly expressed in verses 6 and 7 as follows (al Mahdi,nd.: 56): When hands scramble for food, I am not the fastest. Because the fastest hand is the hand of the greedy clan These are gifts given to them Yet it is best to share (Wargadinata & Fitriani, 2008;152) The sha'alik's life which is full of misery, doesn't imply that they live in disgrace. On the contrary, self-esteem has remained their primary concern in life. For them, sharing deserves more appreciation than demanding a gift. This character is well expressed in verses 8, 9, and 10 as follows (al Mahdi, nd.: 56): It's enough for me to lose someone who can't return kindness And there is no need for me to approach a person just to please him My friends are three: a brave heart, a heavy sharp sword, and a long glowing yellow arrow (Wargadinata & Fitriani, 2008;152).
A hard life gives birth to high integrity. In the above verse of the poem, a loser does not deserve to be a friend of the sha'alik. A true sha'alik does not make small talk with a loser who cannot and does not know how to repay others' kindness. The true friends of the sha'alik are brave hearts, heavy sharp swords, and long shiny arrows because they no longer believe in humans. Therefore, living close to nature remained the primary survival solution for sha'alik.
The Hard Life of the Sha'alik Poets From the viewpoint of Goldmann's genetic structure (1967), the above verses show that the mental structure of the sha'alik people (i.e., brave, cruel, integrated, and sharing) is a social phenomenon of the collective consciousness of the sha'alik people at that time (see premises 1, 2 and 3). Moreover, the characters in the above verses form an aesthetically high-quality unified structure (see premise 4). It also shows that Goldmann's (1967) genetic structuralism is also suitable for analyzing Arabic literature. Finally, it underlines Omar's (2016) view that Goldman's (1967) genetic structuralism can be used in a different social context from Europe, where genetic structuralism was born.
The authors have also shown the 'genesis' of the text in the verses of Laamiyat al-Arab's poetry, indicating that the sha'alik people belong to lower-class social structures with various functional characters, as described in Tables 1 and 2. These characters reflect individual and collective mental structures (Goldmann, 1967).

DISCUSSION
Laamiyat al-Arab's literary work has excellent substance in building the values and character of its people. Through poetry, Laamiyat al-Arab makes a real contribution to the development of literary works and participates in building the community's values and character. In line with Al-Zubaidy (2014), poetry cannot be separated from the poetic language used by poets that creates a physical reality through words, poetry, states, and conveys thoughts, ideas, and feelings about humans and life (Tarigan, 2015). In addition, the poetry of Laamiyat al-Arab presents emotional outbursts, contemplation, appreciation, and inspiration as a picture of the life experienced by the sha'alik people while living in exile (Hana & Mokrushina, 2019).
With words being an important component, poetry also has the potential to convey value and character. Poetry is believed to be able to build character because it is related to human efforts in cultivating and developing good attitudes in life (Septiningsih, 2015). Poetry may also teach character because it explores the fundamental values of a society (Wulandari, 2015). A poet delivers advice through his poetry that aims to benefit humans who want goodness and benefits (Al-Sarimiy, 1970;Wargadinata, 2016). It is in line with the function of literary works to project cultural, ethical, moral, religious, pleasure, and happiness values (Wargadinata, 2010). Wellek & Warren, cited in (Levin, 1949), emphasized that literary works aimed to entertain as well as teach values and, similar to Septiningsih (2015) that highlights three main aspects of literature, namely giving something to readers, providing enjoyment through aesthetic elements, and being able to move the reader's creativity.
Laamiyat al-Arab is a literary work born from lower class society, capable of inspiring noble values and characters. Geographically, the sha'alik people were never hindered from working. They managed to leave valuable traces in the form of literary works. Loya (1975) explains that no one in this world has provided more information through poetry than the Arabs for centuries. Before establishing political organizations, the Arabs developed a very clever poetic art. At least, through Laamiyat al-Arab, the sha'alik community has conveyed the teachings of instilling values and character as a primary effort for the goodness of the community. Tan et al., (2018) stated that the inculcation of values and character is obedience to the state and religion that applies to each individual. Hence, literature offers an excellent medium to ensure the competence of each individual (Keshavarzi, 2012), as the United States has made literature a medium for transferring core values to future generations (Edgington, 2002).
The shortcomings, arid deserts, harsh environments, and nomadic life can move sha'alik's creative initiative to write a work in poetry as a monumental work, which is more eternal than nail writing on a marble statue (Loya, 1975). It was the life of the Arabs who made poetry at the heart of their critical tradition, conveying motivation and reflection (Borg, 2017). Therefore, Laamiyat al-Arab became a masterpiece and was able to amaze literary scholars until Laamiyat al-Arab became one of the Jahili Arab poems that have been often criticized and researched (Hana & Mokrushina, 2019) and interpreted (Stetkevych, 1984). Laamiyat al-Arab does not only reflect a charming title, and not just a potpourri (Stetkevych, 1986) but a literary work that was born from a desert society and told the most critical aspects of their life. Krenkow, cited in (Stetkevych, 1986), also emphasized that Lamiyya's diction includes phrases and terms that are not easily found in other poems of the same period.
Poetry is written not only as an expression of words, but it has a value that, at the same time, reflects the culture of its time and cannot be separated from the context surrounding it. Endraswara (2018) states that culture operates when it is related to basic human needs, instinctive human needs, and the needs of their daily life, meals, and socializing. These very harsh circumstances and situations are important factors that encourage sha'alik poets to create literary works. It is also important to note that poem, for Arabs, is a primary tool of education and a medium for maintaining tradition (Muzakki, 2020). Through Laamiyat al-Arab, poetry is a media without borders, which carries value in culture and everything related to the sha'alik society.

CONCLUSION
Laamiyat al-Arab is a significant literary work born during the Jahili Arabs era. Although these poems were born from the sha'alik, a poor and cruel society, they had noble values and commendable character. These values and characters show the life principles of the sha'alik people contained in the poetry of Laamiyat al-Arab. This work provides wisdom and noble values for their lives. Laamiyat al-Arab serves as clear evidence of sha'alik's existence in their time. The social life that made them marginalized does not diminish their enthusiasm.
This study reiterates that investigating literary work can help reveal the socio-cultural conditions of the Arab community during the Jahili era. Through Laamiyat al-'Arab, it is possible to study the diversity of character of the sha'alik community. These characteristics of a cruel, harsh, ruthless, and fighter community become part of the personality of the sha'alik people, partly because of the influence of natural conditions. These characters are born to maintain the life that surrounds them. However, many good characteristics and values are loaded through the literary works of Laamiyat al-'Arab, such as dexterity, toughness, resilience, masculinity, bravery, hard work, creativity, and others.
The novelty the present study on Laamiyat al-Arab offers, compared to the previous investigations, is the use of Goldmann's (1967) genetic structuralism containing five premises. In addition, the authors have elucidated how the 'genesis' of the text, in the form of poetic verses, reflects the individual and collective consciousness of the Sha'alik people together with their various characteristics as a representation of the lower class during the Jahili Arab era. Finally, looking at Laamiyat al-Arab (Asia) from the perspective of a European approach where Goldmann gave birth to his theory is a scientific 'dialectic' that has never been carried out in the previous Laamiyat al-Arab research.