Promotional Booklet - Saybani

Barkat al-Mawz

Harat as-Saybani Booklet Edit ion 2015

Contributors to fieldwork documentation and masterplanning Professor Soumyen Bandyopadhyay Dr Giamila Quattrone Dr Martin Goffriller Dr Habib Reza John Harrison Dr Haitham Al-Habri

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Contents Introduction 9 Harat as-Saybani 17 Heritage Management and Development Master Plan

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view towards the settlement’s watch tower from within the oasis, on the the South East

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1 Introduction Amidst the ancient settlements of the Interior of Oman - the Dakhiliyah - the oasis of Birkat al-Mawz can be considered one of the ‘new towns’ developed during the Ya’aribah period (early/mid-17th - mid-18th century). It was an epoch of great wealth creation based on significant and carefully planned investment in land development and irrigation infrastructure (pl. aflaj, s. falaj) by the Ya’aribah rulers. The period was also characterised by the expansion of Omani trade and political interests along the East African coast. The establishment of Birkat al-Mawz paralleled developments in the al-Hamra oasis near Bahla World Heritage Site (WHS) and the rebuilding of many settlement quarters at the time, such as Harat al-Yemen in Izki. Characterised by rapid construction, these settlements also indicate a new era of unification in Oman of several tribal groupings under Ya’aribah encouragement.

Falaj al-Khatmayn – one of the five Omani aflaj inscribed on the UNESCO World Heritage Site list – waters the oasis of Birkat al-Mawz. This is a relatively new falaj irrigation system by Omani standards, reputedly dug during the Ya’aribah Imamate, although whether this was a restoration and expansion of an earlier falaj system remains unclear. The falaj was excavated in the eleventh cenleft: south East view from the watch tower right: settlement and oasis boarder of Harat as-Saybani

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tury AH (seventeenth century CE) when Imam Sultan bin Sayf bin Sultan Al Ya’rubi wanted to utilize the almost continuously available supply of water in the upper reaches of Wadi al-Mu’aydin. He ordered the excavation of a falaj, and sought the help of the inhabitants of the Jabal al-Akhdar mountains - mainly the Bani Riyam tribal confederation, due to their technical knowledge in falaj excavation. The name Khatmayn is said to be derived from khatm – to hold back – as it controls the water in the wadi from streaming down and causing floods by channelling it into the falaj system. It is a daudi falaj, i.e., it draws water from underground aquifers; according to Omani folklore 10,000 of these were excavated by 10

Introduction

the prophet, Sulayman bin Daud (King Solomon, the son of prophet David in Western sources).

Falaj al-Khatmayn taps into an aquifer (natural water reservoir) located at the base of the hills about 2.5 kilometres further upstream into Wadi al-Mu’aydin from the communal drinking water access point (shari’ah). The incredible success of this falaj system lies in the accurate identification of a sustainable reservoir and sinking the main access shaft, the mother well (s. umm, pl. umahat) to it.

Falaj al-Khatmayn was originally intended for watering agricultural land belonging to the state – as much as two-thirds of the land may have been

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fajal cuts along interior

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state-owned. This might explain the unusual passage of the falaj channel preceding the shari’ah through Bayt al-Rudaydah, the fortified residence established by the Ya’aribah imams. A mosque is a ubiquitous feature that presides over the main drinking water access; in Birkat al-Mawz a stone-built prayer hall constructed by Imam Sultan bin Sayf in 1059 AH (1649 CE) stands next to it.

Harat as-Saybani, a key settlement area (harah) in Birkat al-Mawz and the most visually prominent, is the principal focus of the study undertaken by the Ministry of Heritage and Culture (MHC), in collaboration with the UK-based research centre, Architecture and Cultural Heritage of India, Arabia and the Maghreb (ArCHIAM; www.archiam-centre.com), attached to the Manchester School of Architecture.

Its location on the southern slopes of a low hill marking the northern edge of the oasis allowed the use of the entire valley region for agricultural purposes. Burj al-Makasir – the eastern residential quarter on another rocky outcrop – developed as a spill over settlement after as-Saybani. Harat al-Wadi (or Harat as-Suq) – the southern quarter, again a later addition – integrated the market (suq) into a once-fortified settlement. The extensive gardens contained between these settlements are still active and relies heavily on the falaj system. Immediately after the shar’iah, the falaj splits into three channels: two divisions combine again to supply water to the northern part of the oasis around the settlement quarters of as-Saybani and al-Makasir, leaving one share to water the southern section around Harat al-Wadi.

elevated falaj moving away from Harah and through the oasis

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2 Harat as-Saybani The distinctive round-plan tower at the apex of the hill – still visible from a great distance – once provided surveillance and communication with the outlying towers. An inner and an outer ring of towers encircle the oasis. They collectively established a defensive system for the settlement quarter and the oasis. Fanning out from this tower the eastern and western edges of the harah run down along the incline, roughly at right angles to each other, fortified by formidable dry stone masonry construction.

Numerous fossils of aquatic flora and fauna are present on the western slopes. The eastern wall contains what was once an ‘escape route’ downhill into the al-Jininah area, which has a small mosque and a cemetery. The ruins of a number of structures of dry stone masonry construction dot the area behind the tower. These were once used by the guards (siyab) and by the semi-nomadic shawawi cattle herders as goat pens. However, given their sophisticated construction bearing similarity with an area of ‘Imti oasis known as Istanbul, these could well be the remains of a more ancient extended constellation of towns and settlements, which the cattle herders later appropriated. The seventeenth century development of the harah under the Ya’aribah rulers was in effect a significant expansion left: the distinctive round tower at the top of the hill right: a passageway through the settlement's interior

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of an older settlement. It expanded downhill as far as the upper falaj channel and included houses and communal meeting halls (pl. sbal; s. sablah).

More recent cultural memory has preserved knowledge of a final southward extension of the harah– about a hundred years back – to include the lower falaj channel and the present large entrance courtyard. The courtyard consists of the mosque, Masjid al-Waljah and its associated ablution (wudu) facilities, the Qur’anic school (madrasah) and a large house belonging to the Suqur tribe, Bayt Hadith (or Bayt as-Suqur), which pushes south into the date palm gardens. It also includes the previous gateway (sabah) into the settlement quarter, Sabah ad-Dakhili. This gate, once routinely closed at night was also called Mitla’a al-Hijrah/ Mitla’a Harat as-Saybani. In contrast, the later eastern and the western gates into the harah, ash-Sharqi and al-Gharbi, always remained open to allow access to the mosque, the madrasah, as well as the state-owned (bayt al-mal) gardens beyond the eastern gate. This highlights the open nature of the ground on which the mosque originally sat, indicating its possible origin as a field mosque. Another key entrance from the south was located west of Sabah al-Gharbi. A number of narrow passages and staircases also provide access to houses along the western edge of the harah.

The establishment of houses along the upper falaj channel during the seventeenth century expansion phase appears to have shifted its course over time.

It forms the dominant east-west pathway through the settlement. The three main north-south streets cutting through the settlement follow the incline, forming stepped passages built into the rock face, using the natural rock formation wherever possible.

The longest of these is the easternmost one, which 18

Harat as-Saybani

Harat as-Saybani

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the tower which sits almost directly North of the Harah

some of the housing typologies in Harat as-Saybani

habited zone at the lower end of the Harah

numerous fossils found around the settlement

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falaj through a passageway Harat as-Saybani

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left: various opening typologies opposite: traditional construction techniques at Harah as-Saybai

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left: passage through a dwelling right: site of old Tanur

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begins at the inner gateway, Sabah ad-Dakhili. The streets divided the settlement into at least three quarters; the first two named after trees types, Harat al-Lembjah in the east, Harat al-Qawa in the west, and the third, Harat al-Fawq (upper quarter) – the northern quarter close to the apex of the hill. It would appear that the settlement quarters continued to bear the names of the trees long after their disappearance.

Thus an original settlement may have formed near the apex of the hill centred on some form of defensive feature in the position of the present tower, protected by the naturally occurring steep incline on the south. This settlement formation evolved initially by expanding downhill. However, as a result of the Ya’aribah initiative to extend the falaj channels a settlement also began to form alongside these, gradually fanning out on either side of a central core.

Communal buildings A number of communal buildings were present, largely concentrated along or near the two channels of Falaj al-Khatmayn passing through the settlement.

These include the mosque, Masjid al-Waljah and the remains of the Qur’anic school, already mentioned.

Consistent with the formal type prevalent in the Dakhiliyah governorate, the mosque is ‘cuboidal’ in its appearance with a small cupola (bumah) on top for call to prayers and a simple shallow-niched but undecorated mihrab. Only the southern entrance façade of the madrasah survives, which was once a long hall with a prominent height; it also had a floor below and an attached well room accessed from the northern end. This well was the only source of water other than the falaj channels, and therefore vital during periods of strife. Attached to the mosque is a small room used for washing and preparing the Harrat as-Saybani 25

dead for burial (mugasl). Also present were a shop (dukkan), two wheat-grinding rooms (raha), a number of male meeting halls (s. sablah, pl. sbal) and several bathing points for both male and female use along the channels. Restoration of the falaj channels has resulted in shifts along its course through the harah; traces of the older course and previous locations for bathing cubicles are still evident.

The nature of the sbal varied widely; these ranged

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from communal meeting halls open to all members of the harah (e.g., Sablat al-Ghurfah associated with Bayt al-Kabir), to those that were tribe-specific (e.g., Sablat as-Sabah, associated with the eastern gate, used primarily by the Suqur tribe), to semi-private meeting halls – very similar to the present day majlis – associated with significant dwellings. The Siyabiyin tribal sablah, Sablat al-Fawq, had separate sections designated for winter and summer use. The Bani Tawbah sablah, Sablat Khamis bin Rashid, on the

Left: View into a dwelling's courtyard space

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other hand, was positioned prominently along the falaj above a grinding room. Sablat al-Ghurfah, the largest sablah of the harah, was attached to the only house belonging to the ‘Abriyin tribe (Bayt al-Kabir).

It was accessed mainly from a small front court along the falaj, although an additional access existed from within the dwelling. This dual external/ internal access is also present in the Bani Riyam house. It is likely that a number of other houses had rooms on the first floor terraces, which operated as semi-private meeting halls.

Dwellings The houses – virtually all double-storied – are complex in plan, partly due to the topographic complexity they negotiate. Dwellings often overlap – extending over a neighbouring property, and as a direct result of the steep topography, uniquely some have their main entrances from the upper floor. Broadly adhering to the Dakhiliyah type, the houses in Harat as-Saybani include pens (for goat and cows) and date and general storage areas on the ground and lower-ground floors alongside an entrance hall and occasionally, a majlis. Kitchens and pit latrines form part of this arrangement but are also found on upper floors. However, latrines – located always on the first floors of dwellings in Manah and Nizwa, with a ground floor pit – do not appear as frequently in this harah. The upper floors contain sleeping rooms and women’s meeting spaces (usually in the form of a large room or a gallery, liwan) and terraces.

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right: communal passageway for multiple dwellings

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3 Heritage Management and Development Master Plan The master plan takes a holistic approach to development and conservation in Harat as-Saybani keeping in mind an even broader context of the need to consider such issues for the entire oasis of Birkat al-Mawz and current approaches being adopted within the Dakhiliyah Governorate (e.g., in the Bahla WHS, Nizwa, Manah, Izki) as a whole.

However, to optimise the use of resources, the master plan has emphasised a phased approach to address and safeguard key development and conservation needs of Harat as-Saybani. The phasing plan takes into account the established priority action areas and structures. Furthermore, a key consideration is the physical state of individual structures, their ownership and the diverse approaches to conservation and development those would demand.

The best way to ensure sustained reuse of the settlement quarter is by making the settlement meaningful to the present and the future generations. The key to this is approaching reuse from an integrated economic, social and cultural perspective that is of relevance to all stakeholders concerned. The proposed developments should generate significant economic activity and social capital, while ensuring appropriate and sensitive

interpretation of cultural and historical values of the past. Emerging from the broad approaches, it is the intention to achieve minimum destruction and limited intervention based on a careful consideration of the state of preservation of the structures within the settlement.

While tourism is likely to play an important role in future in the local economy alongside more traditional and everyday activities, it is felt that managing the heritage at Birkat al-Mawz provides the opportunity to think innovatively about programmatic input. It is proposed that education, research and skills training, in heritage and allied areas, as well as in traditional crafts, should be the central focus of the programmatic input. This should be dovetailed with touristic and commercial programme, consisting of information centre, short-stay accommodation, refreshment and food and other commercial outlets, and toilets and auxiliary facilities.

Focusing on the substantially extant built fabric at the base of the hill and those along the falaj channels, the plan for heritage management and development will aim to heighten visitor experience and restrict the threat of unmanaged 37

touristic activity across the settlement. It is proposed that the visitor-related facilities and new developments are concentrated along the falaj channels at the base of the hill. This will allow ease of access for visitors in a context where the settlement’s challenging topography is likely to be a key impediment.

A large number of dwellings close to the entrance square are to be restored and where necessary partly rebuilt, to provide an understanding of the settlement pattern and complex organization. Further east along the falaj areas are proposed for redevelopment into education, training and tourism related facilities, possibly involving such local institutions as the University of Nizwa.

This, however, will attempt to retain, as much as is feasible, the existing walls and fragments of structures. Any rebuilding or redevelopment of sites would reintroduce the lost built fabric and density originally present in the harah.

It is the intention of the master plan to seek active partnership with the erstwhile inhabitants of the settlement (who continue to own the properties) and seek new stakeholders. The master plan will seek close partnership with the local community; the aim is to encourage inhabitants to employ their erstwhile dwellings to economic and related activities. It is proposed that the upper reaches of the settlement are retained as consolidated ruins with prescribed routes for tourists to walk up to the summit, where the round tower stands. The panoramic view of the oasis from the top of the hill would be an attraction to many tourists. The zone to its north behind the hilltop will require further archaeological investigation to determine the nature and age of settlement and the fossil 38 Heritage Management and Development Master Plan

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content.

To ensure that the settlement retains its traditional context or limits and to prevent any further damage to it, a 100m deep ‘buffer zone’ is proposed surrounding it to retain the traditional context and to reduce pressures on the settlement form. Conservation guidelines and measures are to be extended to important structures (e.g., mosques, sablah, defensive structures, etc.) within the Buffer Zone.

Settlement infrastructure Development of an integrated sustainable infrastructural provision of water supply, electricity and waste management is crucial to elevate environmental standards within the settlement and to attract and manage tourism. It is proposed that all new and existing infrastructural provisions related to electricity and water supply are laid underground or buried within walls. Appropriately located and concealed solar panels are envisaged to provide for at least part of the electricity demand. Given the presence of fresh water in the falaj no significant piped water supply system is envisaged. However, new programmatic insertions will require water storage and purification facilities. A new infrastructure of ecological toilets and waterless urinals are to be installed for individual properties and public toilets, as and where necessary. Removal of all debris and waste (organic and inorganic) and the creation of defined points of waste disposal along the streets, passages and civic spaces will be a priority. Appropriate collecting and channelling measures should be put in place to divert storm water from the settlement into the gardens and 41

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to prevent falaj water contamination.

Urban design of entrance area To bring back the experience of the traditional dense structure of the harah, it is proposed to treat it in distinct parts, wherever feasible considering carefully the underlying morphological processes. The civic entrance square is a priority, which consists of a number of public and semi public structures, as well as important dwellings from the later phase of settlement expansion from the late-nineteenth century.

It is proposed that the square provides the first experience of the settlement’s heritage, with information and heritage management centre located within this area (Bayt al-Hadith). The old definition of the square is to be reintroduced by redeveloping properties to the northeast, beyond the location of the madrasah. The remains of the madrasah are to be consolidated to provide a backdrop for outdoor performances and talks and its lower level fully excavated. The older access into the harah and the associated staircase is to be restored, consolidated and rebuilt, as necessary to revive access.

above it, will require significant rebuilding with consolidation and some restoration. The ablution facilities require consolidation. Western gate requires consolidation and some rebuilding. However, this structure should be considered in conjunction with the adjoining dwelling.

Bayt al-Hadith is to be restored by rebuilding any missing floors and walls for its eventual use as tourist information centre with the outbuildings used as visitors’ toilets. Initially, however, this substantial building could be used as the centre to direct the heritage management and documentation process and as site office.

Upper falaj channel area This zone, when sensitively rebuilt and redeveloped in parts, with other ruins consolidated, will form a complex intervention indicating a sense of urban coherence that once existed through density, scale and activity.

Masjid al-Waljah is in a good state of preservation. However, the adjoining structures require attention; the space previously used to wash and prepare the dead will require rebuilding. The modern ablution facilities will need maintenance and upgrading, where special attention must be given to waste and wastewater disposal.

The focus of redevelopment will be the southern edge of the falaj. On the east ruins are to be completely cleared. It is proposed that this zone is redeveloped using the older geometry and traces on site, employing the consolidated ruins wherever possible to weave the new into the old. A combination of educational/ training and leisure related residential facilities (e.g., short stay accommodation) are being proposed for this zone; a training aspect towards the eastern end will combine with touristic, educational and training facilities.

The eastern gate structure needs significant attention. The entire structure, including the sablah

Other standing dwellings in this area will be largely rebuilt and redeveloped for educational 45

and touristic purposes, introducing commercial outlets on the lower levels, as appropriate. Rebuilt and partly redeveloped Bayt al-Kabir and the attached first floor sablah, Sablat al-Ghurfah, is to be developed as a traditional guest house, with the sablah providing splendid urban views across a stretch of the falaj looking eastwards.

The attached lower garden, south of the building could be used as external food court, enclosed and out of view. Certain ruins will be retained and consolidated to ensure continuity with the past.

A house that once contained an attached bathing and water collection point over the falaj is to be rebuilt to reintroduce the containment of the settlement at its western edge. All other water access points along the falaj are to be rebuilt in traditional material.

The built fabric within the headland north of the falaj arc comprising dwellings and a sablah are to be rebuilt and consolidated, as necessary.

These and the adjoining two streets are to form key part of the visitor experience, where touristic and commercial facilities will coexist with some educational provisions. The sablah is to be rebuilt to bring back the special experience it once provided. Another house is to be retained through consolidation with its open platform as historical reminder of political strife of the 1950s. A number of houses with existing wall and ceiling paintings are to be carefully restored.

Harat al-Fawq The dwellings in the upper settlement quarter, Harat al-Fawq are to be consolidated as ruins, removing all debris and vegetation growth. The consolidated ruins are to be supported by inter46

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pretive information to provide an enriched experience of the settlement. The Siyabiyin sablah is to be rebuilt substantially to provide a better understanding of this special meeting hall arrangement.

Wherever necessary, stone steps within streets and passages are to be restored to provide safe access. Any area beyond public access will be clearly demarcated and appropriately signposted.

At the apex is the distinctive round tower, which needs careful consolidation and sensitive rebuilding to retain its visual character and structural stability. There may be a need for undertaking further survey and archaeological investigation to establish the nature and antiquity of the structures in this area. Archaeological and paleontological research is especially necessary for this area due to the presence of ancient structures and fossils. Restoration, consolidation and rebuilding of fortification and associated defensive features such as, towers, sentry walk, gateways, passages, staircases, etc., will need to be undertaken. However, the eastern and the western fortification require more immediate attention.

Streets Vehicular access is to be restricted to the main streets within the oasis (Birkat al-Mawz) and appropriately located car parking provisions are to be made. The visitors are expected to walk a short distance to the harah, enjoying the significant visual experience. However, a limited number of disabled and emergency car parking provisions are to be provided close to the settlement. The walled and gated settlement will be pedestrian access only. All streets are to retain the tradi48

tional character and townscape qualities through carefully regulated development. Appropriate and sympathetic lighting system is to be introduced to highlight facades and features and to provide ambient lighting along the streets during the night.

Agriculture and irrigation Conservation of all agricultural land surrounding the harah is a vital component of conserving settlement structure and morphology. It is proposed therefore that all agricultural land and land devoted to animal husbandry is conserved and revitalised. The bayt al-mal land to the east of Masjid al-Waljah requires special attention. Controlled and sympathetic building development should only be permitted within agricultural land as an exception and should be decided on a case-tocase basis. Revitalisation of land, on the other hand, through well-maintained and improved irrigational infrastructure and intensified agricultural activity is proposed to build on the strong agrarian legacy of Birkat al-Mawz.

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Bibliography and further reading ArCHIAM 2011, Heritage Management and Development Plan for Harat as-Saybani, (Birkat al-Mawz), Ministry of Heritage and Culture, Oman. ISBN: 978-99969-0-303-8 Damluji, S.S. 1998. The Architecture of Oman. Reading: Garnett.Wilkinson J.,1983. The Origins of the AflÄ j of Oman. Journal of Oman Studies 6(1): 186-189.

Bandyopadhyay 2005. The Deconstructed Courtyard: Dwellings of Central Oman. In Edwards, B., Sibley, M., Hakimi, M. & Land, P. (eds.) Courtyard Housing: Past, Present and Future: 109-121. Abingdon (Oxon) & New York: Taylor & Francis.