Promotional Booklet - Fanja

Bidbid

Harat Fanja Ministry for Heritage & Culture Sultanate of Oman

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

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Contents Introduction

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Harat Fanja

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Heritage Management & Development Master Plan

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1 Introduction The ancient oasis of Fanja is located about an hour’s drive to the south of Muscat. The town with its various settlement clusters is still in unusually good state of preservation, considering the extraordinary development of Oman over the past 30 years, and in particular considering its proximity to the capital region.

Located at about 50 km southwest of the Batinah Coast on the northern part of the Dakhiliyah Governorate, the settlement of Fanja lies nestled within the lush oasis of Fanja, sitting atop a rocky plateau within a heavily fortified enclosure.

Situated within the Wilayat of Bidbid, it forms the core settlement of the Fanja oasis, consisting also of the settlements quarters (s. harah, pl. harat) of al-Sharjah, al-Tasaweer, Seeb Mahri, Jebel al-Ghabra, Tawi Mansoor and Natael, and once controlled one of the most important access points to the interior of Oman along the Sumayil Gap on its seaward side. In addition to its relevance along this important point of transit, Fanja itself also controlled the access to the Hammam al-Gharbi spring, which apart from its thermal qualities is also said to be the reason for the excellent quality of the date-palms in the oasis,

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still actively tended to by the local inhabitants. The Hammam al-Gharbi watered the palm groves and agricultural lands to the west of the Wadi Fanja, while the green zones on the eastern banks were primarily watered by surface water from the wadi itself, wells and minor irrigation system (s. falaj, pl. aflaj) from the surrounding foothills.

While the oasis as a whole is of substantial interest and worthy of great care and preservation, the hilltop settlement of Fanja 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 10 Introduction

Heritage of India, Arabia and the Maghreb (ArCHIAM; www.archiam-centre.com), attached to the Manchester School of Architecture. The commanding position, located atop a rocky plateau of sheer and forbidding cliffs, gave the inhabitants of Fanja an easily defended home; it overlooked the surrounding palm groves, the wadi and looks far into the Sumayil pass The excellent viewshed of the site also provided a degree of control over the surrounding territory, a feature further substantiated by the construction of numerous powerful watch towers on the surrounding hilltops and rocky outcrops.

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Introduction

The rocky outcrop occupied by the settlement runs almost directly north to south, but of which only the northern half appears to have been permanently inhabited, as the southern portion is too steep for easy access. For this reason it forms the main observational post for the settlement, further enhanced by the construction of two strong towers which scan the landscape and approaches from the south.

Despite its relative proximity to the larger and wealthier centre of Bidbid, Fanja’s strategically advantageous position gave the oasis a position of relevance within the trade convection of northern Oman. Its strong defensive disposition and powerful fortifications along a bottleneck in the route, in particular, is likely to have given its residents some weight in the politics of the region.

The climatology of the Fanja oasis is slightly more humid that of the interior as it lies on the northern watershed of the al-Hajar Mountains, receiving moisture from the Batinah coast. Precipitation lies at roughly 230 mm per year. Temperatures can range quite substantially throughout the year, reaching peaks of around 44°C during the summer months, and dropping to an average low of around 20°C during the winter. Settlements in narrow mountain wadis of the regions are often prone to flooding and destruction during heavy rains. Floods form an important part of the local folklore, with many such events being transmitted in the oral history.

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2 Harat Fanja Despite the lack of accurate sources or reliable archaeological data it is probably safe to assume that the Harat Fanja is of considerable antiquity. The local inhabitants of the harah claim their settlement to date well into the Persian period, or indeed earlier. Considering the antiquity of many of Oman’s vernacular settlements and the ready availability of water in the area, it is very likely that prehistoric communities of the Hafit and Umm an-Nar periods were already settled in the area. Substantial remains are likely to exist in the area and a more detailed archaeological survey is therefore of the utmost importance.

The choice of location of the village atop a rocky plateau largely dictated its morphology as the terrain imposed some serious constraints on the potential size of the community and the character of the built environment. The challenges posed by the terrain were addressed by constructing dwellings on terraces which created level surfaces to build on. This resulted in the somewhat ‘stepped’ aspect of the settlement as it gradually ascends the slope. Due to its fortifications and sheer cliffs on three sides it is nevertheless a relatively clearly defined and self-contained unit with little to no sprawl beyond its immediate confines. Only on the western side does it appear to have undergone a series of minor expansions outward in the area of the western gate (Bab or Sabah al-Gharbi), as there the terrain is relatively level and water from the falaj is readily available.

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It is currently not possible to date specific expansion events, but considering that increased protection was the most likely reason for the move to higher ground, the first action to be taken upon settling on the Fanja plateau was the closing off of all potential access points. This suggests that the two gates – and in particular, the eastern gate (Sabah al-Sharqi) – are among the oldest sites built, which local folklore claim to have a Persian origin. The western gate is likely to have undergone substantial expansions and transformations as the community inside Fanja grew. A further reason for the choice of emplacement of the settlement is the proximity of the plateau to the spring, Hammam al-Gharbi, the outflow of which is channelled along the foot of the village and therefore well within its defensive reach.

Perhaps for reasons of proximity or because of the gradual saturation of the space inside the settlement some families settled immediately adjacent to it or at the foot of the plateau. According to folk history, a series of destructive events in the past millennium, ranging from war to natural disaster, resulted in the harah having to be rebuilt a total of four times, which suggests substantial breaks in the architectural continuity of the settlement. Indeed, there are historically recorded events of flood and tribal strife that provide general support to this assertion, as does the high proportion of open space on the eastern side of the plateau, which results in an uncharacteristically low urban density for a Dakhiliyah settlement.

Water The main water source of the settlement of Fanja is the falaj, Hammam al-Gharbi, also renowned for its thermal qualities. It arises from the base of the mountain about 300 m south of the settlement, from where 18 Harat Fanja

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it is channelled to a series of pools and then distributed around the palm groves at the western side of the settlement quarter.

The main channel, however, continues along the base of the plateau and flows through the main gate. Within this gate structure the falaj was again split into two sections with the main one continuing along the outside of the settlement and around the mosque, and the other entering the settlement underground to fill 20 Harat Fanja

a pool. Of this pool unfortunately nothing remains anymore, but its reconstruction would be desirable. According to local informants this pool was used for water collection, washing, brick making and also in times of external threats and sieges.

The fact that the Hammam al-Gharbi is a thermal source suggest that the water rises from great depth, which is the most likely reason for its extraordinarily steady flow, which appears to have known no drought

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Left: Passageway through a dwelling Right: Location of the old Tanur

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or major fluctuation in flow. The channels themselves, with the exception of those within the settlement, are still in good condition and remain in use. Hammam al-Gharbi forms part of a string of hot springs that extend as far as the Bowshar oasis near Muscat.

A further water-related infrastructural feature at Fanja was a low barrage built across the narrow valley that lay to the west of the settlement, to date almost nothing of this element remains above ground, but according to local knowledge is it said to have been built before the falaj by as-Sayid Salim b. Sultan. The construction of barrages and dams to create pools is a practice well attested in Arabia going back as far as the 3rd millennium BC (Harrower 2008).

Due to the emplacement atop the limestone plateau the digging of wells within the settlement was an impractical solution, but there are remains of one or two smaller wells located along the base of the southern spur. The exact usage pattern of these is unclear as the ground is relatively high at this point, making the water table more difficult to reach than from a lower point close to the spring of the Hammam al-Gharbi. A series of low walls around this well may suggest that it was integrated into the fortified perimeter of the settlements and may have been used to supply it if attackers had cut off the Hammam al-Gharbi.

Communal buildings In comparison with many other Omani oasis settlements Fanja has a very diaphanous character, with relatively broad streets and large open spaces. This may partly be due to the congregational nature of the village, which once a year hosts large crowds of people from the surrounding territory for the Azwah festival. In this sense it is perhaps surprising that the village 23

counts with only one small mosque. Located immediately outside the western gate, Bab al-Gharbi stands Fanja’s only mosque Masjid al-Jufaynah. This comparatively small structure is currently is a collapsed state but was originally square in plan and had a beamed roof supported by two arches and a large octagonal column in the centre of the space. The qiblah wall and roof have collapsed downhill and practically all the interior furnishings have been destroyed.

An interesting feature of this little mosque is the integration of the falaj which splits into two channels in the space preceding the mosque. From here one channel

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winds around the mosque on the street side, while the other crosses underneath it, servicing the main drinking water access point (shari’a), which is located on its opposite side.

Sbal and meeting halls A number of prominent families of important tribes resided within Harat Fanja, which is reflected in the number of communal meeting halls (s. sablah, pl. sbal) and private reception halls (s. majlis, pl. majalis) dedicated to the reception of visitors and the discussion of inter-tribal matters. The most prominent of these struc-

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tures is likely to have been the sablah atop the western gate, Sabah al-Gharbi.

The other sbal were privately owned and directly associated with the dwelling of a given family or individual.

The sablah of Shaykh Nasir bin Mohammed bin Sayf al-Farsi, associated with his residence although forming a free-standing structure and a distinct architectural unit, indicates that it was built at a later date than the rest of the dwelling. Similarly, the Sablat al-Madafu’ was also a free-standing building, originally associated with the home of Shaykh ‘ulama Hamad bin Zuhayr al-Farsi. Straddling the edge of the settlement on its western side, this structure displays the often peripheral character of meeting halls, suggesting their further use as surveillance and defensive positions.

Standing out in this respect is a further sablah, belonging to ‘Abdallah bin Mohammed bin Yahya al-Hadabi and attached to the dwelling of Khalid bin Salim bin ‘Abdallah al-Farsi. Other sbal are likely to have existed atop the two gates, although in the case of one at least, practically no remains are still visible.

Dwellings Harat Fanja was never a particularly grand or overly wealthy settlement in the style of Bahla, Manah or indeed, Nizwa. Its comparatively humble and understated nature is clearly reflected in the residential architecture of the site, with most houses having a single floor and displaying no particular signs of wealth beyond the occasional painted wall and interiors decorated with mouldings and carvings on niches and door frames. In some cases, however, these reflect high quality craftsmanship and exhibit an attention to detail.

A fair proportion of the dwellings of Fanja remain in use and inhabited, which poses particular challenges 26 Harat Fanja

and advantages to this heritage management project.

One of the prime concerns of the dwellings perched along the edge of the cliff is their collapse due to failing cliff-side foundations.

Defence As has already been pointed out above, the settle-

ment of Fanja is defended principally by the sheer terrain and cliff upon which it is emplaced. While accessible from two sides, the access routes are laid in such a manner as to make anyone approaching the settlement pass underneath steep stretches of cliff, which would allow a defender to engage any potential attacker long before they reached either of the two gates. This, in turn, made it possible to place less attention to the construction of the gates, relying principally on mud brick and timber construction. Harat 27

Fanja’s main access gate was the western one which was also main entrance point into the settlement during the main festivities of the year. The more imposing, although in a poor state of preservation, is the eastern gate which face the oasis in the direction of the wadi.

An interesting note regarding this gate is that the large doors that block the access reputedly stem from the fortress of Bidbid. According to local informants the doors were torn off the gates of Bidbid Castle during a flood and washed up on the shores of Fanja, whose inhabitants then incorporated these into their eastern gate.

An essential element of Fanja’s defensive layout was the numerous towers which crested the edges and high-points of the Fanja plateau. These towers comprise a range of types including simple lookout posts, artillery and gun platforms, and thick walled bastions.

Most of these towers are built from mud-brick in varying consistencies, some of which were originally plastered in saruj.

Most of Fanja’s towers date back several centuries but are periodically rebuilt as they fall into severe disrepair when not in need in times of peace. The towers, as they stand today, date mostly to around eighty years ago, and were rebuilt by the heads of the local tribes and families. Due to Fanja’s relatively cohesive tribal set-up, they functioned as a closed integrated system looking outwardly, rather than against other factions from within the oasis, as was the case, for example, in Izki.

Further defensive features of Fanja are the perimeter walls which provided an elevated and strengthened platform from which to engage assailants, and the cliff-top houses, which in some cases formed part of the fortificatory system.

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In addition to the static defences which protected the inhabitants of Fanja, Fanja boasts a set of three cast iron canon oriented towards the wadi. The largest of these is reputed to be of Portuguese origin and therefore of substantial age. Canons are still fired to mark the beginning and the end of the Eid festivities.

Squares The settlement of Fanja has a large number of open spaces that were used for public functions and daily interactions. As mentioned above, the esplanade sees yearly usage during the Azwah celebrations, while many of the smaller zones in the settlement itself served distinct functional purposes. The small open space between two inhabitation zones held a pool which supplied water to the local residents, while the little square is still used for its roasting pit (tanoor) and for the drying of dates.

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Below:

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3 Heritage Management and Development Master Plan Given the unique state of conservation of the palm groves and the picturesque setting of the village of Fanja, the site would be an ideal destination for visitors from nearby city of Muscat, the wider Muscat Governorate and the Batinah region. However, as the settlement is still partly inhabited a great deal of sensitivity would be required for any successful development proposal.

In order to secure the future of Fanja as a living settlement the priority must be to provide current and future inhabitants with utilities such as improved vehicular access, sewage systems, running water as well as electricity and telecommunications. Certain facilities may be provided for visitors, especially in conjunction with the famed Azwah festival which sees several thousand people descend on the small village for the duration of about six days. As part of this festival a number of subtle additions can be made to the settlement, including the creation of a small rock-cut amphitheatre, as well as coffee house and restaurants. Use could also be made of the thermal waters of the Hammam al-Gharbi, perhaps creating a public bath as part of the short stay accommodation provision.

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The great importance of the settlement of Harat al-Hujara in the oasis of Fanja lies primarily in the original integration of village and landscape into a harmonious unit. The well-preserved palm-groves, the undisturbed surroundings and the still-copious hot waters of the Hammam al-Gharbi complement the originality of this ancient site making it an ideal location for the visitor to gain a better understanding of Oman’s great history and ancient ways of life. The Fanja oasis, with its multiple towers and defences, illustrates also the complex social dynamics which ruled this vast territory for millennia.

Together with the scant availability of water, it is the allegiances, alliances and schisms between tribes which have formed the backbone of the settlement patterns that today constitute the architectural heritage of the Sultanate of Oman.

The Azwah Festival at Fanja Heritage Management is not limited to the preservation of architectural and material remains of the past. It should instead be viewed as the cultivation of a way of life which, by being informed of its own origins and values, can be successfully integrated into modern societies and lifestyles. In the case of the Fanja oasis and its inhabitants, one of the defining features of the area is the annual al-Azwah celebration which takes place at the time of the Eid. The Azwah festivities consist mainly of a large gathering of the men and boys from the surrounding villages of Fanja within the settlement of Fanja. Four groups proceed in procession from various points within the oasis and 34

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converge at the western gate of Fanja, where they will only be let into the settlement after elaborate exchanges of pass phrases. The event is accompanied by rifle-shooting competitions, sword-fighting, dancing and poetry readings, as well as the firing of Fanja’s ancient canons. The celebrations are characterised to a large extent by the highly ritualised character of many of the traditional customs which form part of these celebrations, and which hint at their extraordinary antiquity.

While the origins are commonly dated to the eighth century CE, the occasionally high degree of religious syncretism often observed in Oman suggests that an earlier origin of the Azwah festival is highly plausible. There have been a number of local publications on the topic of al-Azwah, although a more profound understanding through rigorous ethnographic and historical research would make an invaluable addition to Oman’s historiography.

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Bibliography and further reading ArCHIAM. 2012. Heritage Management and Development Plan for Дārat Fanja, Fanja (Oman). Ministry of Heritage and Culture, Oman ISBN: 978-99969-0-306-9 Cleuziou S., & Tosi M., 2008, In the Shadow of the Ancestors: The Prehistoric Foundations of the Early Arabian Civilization in Oman, by, Ministry of Heritage & Culture, Sultanate of Oman Wilkinson J., Water and Tribal Settlement in South-East Arabia: A Study of the Aflāj of Oman. Oxford: Clarendon Press. 1977