In The Jordan TimesLocal news, a Lecture delves into archaeology of architecture and is covered relatively comprehensively for all intents and purposes. Here it is.
The image above is the main entrance of Hallabat Mosque (Photo courtesy of Ignasio Arce)
Lecture delves into archaeology of architecture
By Saeb Rawashdeh
The main entrance of Hallabat Mosque (Photo courtesy of Ignasio Arce)
AMMAN — A relatively new approach in the discipline, the archaeology of architecture was at the heart of a recent lecture held as part of the Department of Antiquities’ 100th anniversary festivities at the department’s headquarters in Amman.
Delivering the lecture, titled “Archaeology of Architecture and the Analysis of the Historical Buildings”, Professor Ignacio Arce from the German-Jordanian University said that the new approach manifests itself in not only excavation, but interpretation, restoration and conservation of archaeological sites and buildings.
Arce, who is also the head of the Spanish Archaeological Mission in Jordan, has been excavating, preserving and presenting finds to visitors of the Umayyad Palace and Medina at the Amman Citadel, Qasr Al Hallabat, Hallabat Mosque, Hammam as Sarrah, Qastal, Deir Al Kahf and Qusayr Amra over a span of a few decades.
“One of the problems that archaeologists face is the lack of written historical sources, so the only reliable source is a monument itself,” Arce said, noting that the role of a scholar is to “interrogate” and find the most reliable source for their claims.
“Inscriptions are not the most valuable proof for archaeologists because when writing people tend to lie,” he stressed, adding that “sometimes it’s better to trust the work, not the words”.
Furthermore, archaeological analysis of inscriptions can confirm whether the text is authentic or it was added later, he said.
Arce said that his goal was also to convey the knowledge produced to the local communities by creating visitor centres and site museums as well as training new generations of stone cutters, masons, architects and archaeologists in the field.
“In archaeological stratification, we have a combined series of natural and anthropic deposits,” Arce said, noting that the term archaeology of architecture was first used by Tiziano Manoni in 1990 to describe methods of gaining historical knowledge from building structures, which can eventually be used in architectural heritage conservation.
Moreover, with the archaeology of architecture methodology, integrated by research on written sources, iconographic sources and oral sources, it is possible to gain the construction history of the artefact and the knowledge of the construction technique used in its production, Arce outlined.
“Therefore, stratigraphy provides a relative dating while chrono-typology provides an absolute dating,” the professor said, adding that he implemented some of these techniques at the Amman Citadel, where he worked in 1995.
“Architectural language is like a written language,” Arce said.
Jordan Times post by AFP – Oct 16, 2022, on how Iraq unveiling archaeological park with ancient carvings might not be a first in the Middle East but quite something.
The image above is titled Walk around the park: Attendees listen to information as they stand by an ancient irrigation canal dating back to Assyrian times, in the archaeological site of Faydeh (Faida), Iraq, on Sunday, during the opening of the first phase of a planned archaeological park in Iraqi Kurdistan. (AFP/Ismael Adnan)
Iraq unveils archaeological park with ancient carvings
talian Ambassador to Iraq Maurizio Greganti looks at a carved plaque lining an ancient irrigation canal dating back to Assyrian times, in the archaeological site of Faydeh (Faida) in the mountains near the town of the same name, in the autonomous Kurdish region of Iraq, on Sunday (AFP photo)
FAIDA, Iraq — Authorities in northern Iraq on Sunday unveiled an “archaeological park” of 2,700-year-old carvings from the rule of the Assyrians, including showing kings praying to the gods.
The 13 stunning monumental rock-carved bas-reliefs were cut into the walls of an irrigation canal that stretches for some 10 kilometres at Faida in northern Iraq.
The panels, measuring five metres wide and two metres tall, date from the reigns of Sargon II (721-705 BC) and his son Sennacherib.
“Perhaps in the future others will be discovered”, said Bekas Brefkany, from the department of antiquities in Dohuk, in Iraq’s northern autonomous Kurdistan region.
Faida is the first of five parks the regional authorities hope to create, part of a project aimed to be “a tourist attraction and a source of income”, Brefkany added.
The carvings were unearthed during several digs over recent years, by archaeologists from Kurdistan and Italy’s University of Udine.
Last year, Daniele Morandi Bonacossi, professor of Near Eastern archaeology at the university, said that while there were other rock reliefs in Iraq, none were so “huge and monumental” as these.
Iraq was the birthplace of some of the world’s earliest cities.
As well as Assyrians it was once home to Sumerians and Babylonians, and to among humankind’s first examples of writing.
But in recent years it has suffered as a location for smugglers of ancient artifacts.
Looters decimated the country’s ancient past, including after the 2003 US-led invasion.
Then, from 2014 and 2017, the Daesh group demolished dozens of pre-Islamic treasures with bulldozers, pickaxes and explosives. They also used smuggling to finance their operations.
Some countries are slowly returning stolen items.
Last year, the United States returned about 17,000 artifacts to Iraq, pieces that mostly dated from the Sumerian period around 4,000 years ago.
The people of Masafer Yatta are determined to hold on to their cave-dwelling lifestyle. “I was born in this cave and gave birth to all 12 of my children here,” says Hajja Halima Abu Younis, an 82-year-old woman from Jinba, one of 33 villages in this semi-desert region at the southern tip of the occupied West Bank.
Masafer Yatta is the only Palestinian territory where many caves are used as homes – some 200 of the 800 caves in this area are still inhabited. Abu Younis says she would never accept another home even if the Israeli government offered her a house with two floors. She can trace her family’s history in this cave back almost two centuries:
Mahmoud Ahmad, the grandfather of my husband, was born in this cave back in 1840. My husband’s father was born here in 1906, then my husband and now my sons. We were two families sleeping here: my husband and me on this side, my brother-in-law on the other. All our children were sleeping in the middle.
In 1980, Israel ruled that a large section of Masafer Yatta including 12 villages was, in fact, uninhabited. It designated the land Firing Zone 918 – an area for its military to practise with live ammunition. The residents of these villages remained until 1999, when the military attempted to evict more than 700 Palestinians on the grounds that they were “illegally living in a firing zone”. These families have been fighting a legal battle for their communities’ right to remain ever since, which was finally rejected by Israel’s Supreme Court in May 2022.
Since that ruling, the Israeli military has carried out regular live ammunition practices in and around eight villages within the zone. It has also escalated the forced evictions of local residents including those living in caves. Virtually all structures within Firing Zone 918 are now without legal protection against demolition.
Abu Younis says the most significant threat to the locals comes on the three days each week, Monday to Wednesday, when military training takes place:
In these days we are jailed in our caves, we cannot move. We are afraid the Israeli army will kill someone while they are conducting military training. The army trains tanks around our village. The sound of the bombs and shots scare the children and the flocks of animals. My son Issa cannot graze his 150 sheep during the military training. How can a shepherd be a shepherd if he cannot graze his sheep?
‘We feared nothing but the wolves’
The different styles of cave in Masafer Yatta reflect changing lifestyles from one generation to the next. Some possess water wells and tunnels so that residents could keep, feed and wash their farm animals inside the caves. Others have moats around them for external feeding.
Mohammed Abu Sabha, an 84-year-old farmer and shepherd originally from Al Quarytein village, is taking a younger generation of Palestinians aged 19 to 29 to see the cave in which he was born. Down narrow, crumbling stone steps, the group enters a large underground area with a low, domed ceiling. Abu Sabha is overcome with the emotion of his childhood memories as he steps into the cave:
Oh my god, it has changed. Why is it destroyed like this? I need to come back and renovate it. This cave means everything to me – I was born in it and I want to die in it too.
Abu Sabha’s family was evicted from the cave in 1951 when he was 13 years old. He has not been back in many years (he now lives in Yatta city, the urban centre north of Masafer Yatta). When he was a child, it was home to four families who all slept in the same room. Cows and camels lived inside the cave too to keep them safe; the cows were used to plough the surrounding land that provided the families with their main source of income. As one of the young visitors puts it: “Camels and sheep back then were like the Mercedes cars of today.”
Since 2017, researchers at Coventry University have been working with a younger generation of Palestinians from Masafer Yatta to gather stories from their elders. The On Our Land project was established to build oral histories of what everyday life was, and remains, like for the semi-nomadic people who call this part of the occupied West Bank home. We have been given access to historical documents, testimonials, historical maps and photographs to support these oral histories.
Abu Ashraf Hamamda, a 60-year-old farmer who still lives in a cave in Al Mufaqara, one of the villages inside Firing Zone 918, explains how people used to move around Masafer Yatta following annual cycles of harvest, livestock grazing and rest:
We used to live from October to July in the lower parts of Masafer Yatta. In summer, we would move to the hills to harvest our rain-fed produce of grapes and figs … The whole family participated in harvesting, everyone who could carry a sickle – old and young, men and women. We took food with us, grapes and milk from the sheep. We worked all day, morning to evening … We stayed in the fields for two weeks without coming back to the village.
At this point, he starts singing the song they would all sing while cutting the wheat: “Oh my sickle with the sharp teeth. Oh my sickle that is made in Gaza.”
According to Ali Na’ameen, a 73-year-old shepherd from Al Majaz village, the sheep’s milk they produce is unique because of the area’s particular geography:
In Masafer Yatta, we do not have as much rain as in the north [of the West Bank]. But the grass here is the best because it is salty; it strengthens the sheep’s immune systems. This gives their milk a creamier texture and makes it more nutritious.
Na’ameen is usually a happy soul, but as he talks he grows nostalgic for a more carefree time:
My favourite moments in summer were when shepherds gathered in the middle of the day around the water well. From late morning until early afternoon, the sheep had naps because of the hot weather. We took this time as an opportunity to chat. Sometimes, we played games such as the “seven stones and fence” game, which is a bit like chess. We were happy and had peace of mind. We feared nothing but the wolves coming for our sheep.
‘A piece of paradise’
Masafer Yatta sits at the southern tip of the West Bank’s South Hebron Hills. Its craggy mountains and hills resemble walnut shells in summer, connected by more fertile pastures in the valleys below. About 3,000 people live here, mostly working as shepherds and farmers growing wheat, barley, beans and olives.
The locals tell us different stories about the name of the area. Some say Masafer comes from the Arabic word for “zero”, referring to the belief that life could not thrive in this hot and harsh landscape. However Nidal Younis, the current mayor of Masafer Yatta, tells us it refers to the last period of the Ottoman Empire, when locals were freed from paying taxes for agricultural products in order to win their loyalty to the weak Ottoman rulers.
Yet another version suggests Masafer means “travelling”, referring to the journeys people have long been making through this area – including traders and pilgrims travelling between Africa, Asia and Europe. Abu Younis describes how the villagers used to give these travellers food and fresh water from a pond, filled by an ancient clay pipe running down from a spring in the hills.
People have lived on this land for many generations, grazing sheep and goats and selling dairy and livestock products. According to the mayor, however, many feel they cannot sustain themselves and their families solely through subsistence farming and shepherding any more. “In the past,” Younis says, “we were cultivating huge areas so you did not need to think of alternative [sources of income], despite the hardship of this life.”
In recent decades, many younger Palestinians have gravitated away from the rural lifestyle to Yatta city and beyond. Ibrahim Nawaja, who is from the village of Susya and splits his time between Susya and Yatta city, says rural Masafer Yatta is “like a piece of paradise for me, with its fresh air, calm atmosphere and rich nature – green in spring, yellow in summer. I come here to get away from the traffic and noise of the city.”
But the land designation changes applied by Israel since 1980 have disrupted the traditional lives of farmers and shepherds here. Nawaja suggests that while this semi-nomadic lifestyle was never easy, the additional barriers imposed have made it much harder – and residents’ testimonies have repeatedly alleged that Israeli settlers have exacerbated tensions by interfering with water supplies and through other attacks.
People’s lives have become difficult and complicated because of the occupation’s restrictions. There are many injustices, including when our water wells and pastures have been contaminated.
A ‘misunderstanding’ that changed everything
Many residents tell us the declaration of Firing Zone 918 rests on a misunderstanding. They say the Israeli government did not recognise that the people of Masafer Yatta live a semi-nomadic lifestyle when it first deemed the area uninhabited in 1980. More than four decades later, this position was endorsed by Israel’s Supreme Court in its May 2022 final ruling, which found that Masafer Yatta residents had no right to the land because they were not permanent residents at the time of its declaration as a firing zone.
In August, the Supreme Court rejected a further appeal from residents against the demolition of two schools and other Palestinian buildings within the firing zone. Yesterday (October 2), the court rejected a request for a further hearing on its May 4 verdict, and Israel’s government confirmed it would not grant any more court hearings.
When the Oslo Accords were signed in the early 1990s as a step towards fulfilling the right of the Palestinian people to self-determination, Masafer Yatta was categorised as “Area C”, meaning it still fell under full Israeli administrative and military control. Prior to 2022, the biggest displacement of residents took place in 1999. Abu Ashraf Hamamda recalls how he reacted to that eviction:
After they collected our belongings and threw them to the other side of the road, I snuck through the mountains back to my village. I contacted Israeli activists and lawyers. I went to the Israeli parliament, and gave a speech about the right of my people to stay in our villages and that we had been living there for a long time. After four months, we had a court decision that allowed us to return and to stay temporarily. And we repaired our communities.
More than two decades on from the eviction, they are still living there – and, says his wife Um Ashraf Hamamda, their determination to remain is stronger than ever:
We are eight big families in this village. Our grandparents and our parents lived here … The occupation expelled us to Al-Tuwani village. They threw away our belongings, they dispersed us [but] we persevered. We sued them and kept striving until we reached the Supreme Court … Then when we returned to our village, the occupation continued oppressing us because they failed to expel us the first time. They poisoned our cattle so we would lose hope and leave the village. But we stayed – we did not leave! We were born here and we have to stay here.
Most of the 700-odd residents evicted in 1999 returned to their caves and other buildings after the court’s decision in March 2000. The ruling allowed the residents to return temporarily – and they have been fighting a legal battle with Israel ever since.
In recent months, however, the Israeli military has stepped up the demolition of buildings within the firing zone on the grounds that Palestinians have no permits for them. Such permits are extremely hard to obtain from Israel’s government.
Residents say they are prevented from having electricity with any solar panels they erect soon being destroyed. They have also described the authorities cutting water pipes, demolishing wells and confiscating water tanks in order to deprive them and their animals of water.
The threat of settler attacks
The threat to the livelihoods – and existence – of Palestinians in Masafer Yatta also comes from the building of Israeli settlements on land at the edge of Firing Zone 918. This land was previously used by Palestinian farmers and shepherds, who now find themselves “boxed in” between military training and the new settlements.
The settlers are all Israeli citizens of Jewish descent who have moved into gated communities in this occupied Palestinian territory. Housing in such settlements is often subsidised by Israel’s government, and different laws apply to these settlers than their Palestinian neighbours.
Since Israel started building the settlements, we now live less than one mile from them. Settlers chop our trees, burn our crops and poison our water wells … In the past when we were herding our sheep, we moved freely in our land and slept wherever we wanted. But today we do everything very quickly because we want to avoid settler attacks.
Experiences of settler-instigated violence come up regularly in the oral histories we have recorded. Hajja Nuzha Al-Najjar describes how, in 2005, she was in a field with her daughters-in-law when she was shot in the back of her leg by some Israeli settlers. Her leg is stretched out in front of her as she recalls that “my son was on the other side of the valley. When he tried to join me, he also became a target so had to crouch down and hide.”
Al-Najjar limped back to her cave and only then realised the blood was streaming down her leg. An ambulance was called but the settlers would not let it pass, she recalls, so she had to be bundled into a car and driven some way before she could be transferred to the ambulance.
The level of livestock in Masafer Yatta is now just a third of what it was in 1980 when the firing zone was first declared. Abu Ashraf Hamamda explains the reasons for this decline:
On the one hand, we cannot reach the places we used to herd in. On the other, since Oslo [the signing of the Oslo Accords], the price of animal food has increased. In less than six months, barley and wheat prices increased by 80% – I could not afford that for my sheep … We were forced to sell part of our livestock because we were unable to feed them.
While our interviewees acknowledge the support they receive from many international and national humanitarian aid organisations – including being supplied with animal food – they say this is not a desirable solution. As Ali Na’meen explains:
Today we are receiving barley from the Food and Agriculture Organisation, a UN agency, instead of producing our own crops as in the past. We graze our sheep in groups, accompanied by international volunteers to protect us … This is not the kind of life we used to have when we moved freely and produced our own food. Despite that hard life, we were still in a much better situation than we are now.
‘I need to see my future’
The traditional semi-nomadic lifestyle of this area is also threatened by societal and cultural changes from one generation to the next. Most of the elders here say that young Palestinians want to live in houses, have smartphones and secure jobs rather than following the tough path of farming and shepherding. As a result, many have moved to Yatta city in the north-west of Masafer Yatta. Others have moved to cities such as Hebron, Bethlehem and Ramallah to study or work. Somia Al-Omour, one of the project’s young researchers, explains:
I need to see my future and live a normal life. I decided to continue my education in Ramallah as a nurse and to work there. I would not have the same opportunity if I stayed in Masafer Yatta.
In contrast, the elders of Masafer Yatta are more determined than ever to remain living in their caves and maintain their lifestyles as farmers and shepherds. But Abu Ashraf Hamamda accepts it is difficult to convince young people to carry on with this lifestyle:
Some of them are fed up living in the caves. They want to sleep in bedrooms, and they want a shower. They dream of having a closet for their clothes, not just a bag to put them in.
The unique traditions associated with life in the caves of Masafer Yatta may have lost some of their significance for the younger generation. Yet through our oral histories, we have seen bonds strengthen between the different generations. Khalil Makhamrah from Jinba village describes the profound impact of interviewing his grandmother:
That interview changed my perspective about the elderly people here, about the importance of their stories and lives. Ploughing the land was difficult for them but [I learnt] how much they enjoyed it. This is really important. When we can bring a tangible item from our past forward, it proves we own this land and it brings us closer to it. We need to protect this land that has been inherited to us, because this is the life of our parents and grandparents.
Such discussions may demonstrate to the next generation of Palestinians the value of “sumud” – steadfastness – in an area that is increasingly at risk. Ironically, the current threat of military practice within Firing Zone 918 is making young people return to the caves with their parents in greater numbers, as Taha Al-Omour, another of our young researchers, explains:
I am coming every day to stay with my father here in Al Majaz village, especially after the army started practising military training here. I cannot leave my parents in such conditions and stay in my home in Yatta city, even though I am looking for a more comfortable life that is unlike my parents’ hard life.
More than 200 young people now live permanently in the 12 Masafer Yatta villages within Firing Zone 918 – a significant increase from the recent past. Spaces have been created in each village to gather and sleep each night, in order to protect villagers from the threat of forced evictions and other harassment.
For generations, caves were the only homes for the people of Masafer Yatta, which is why there is such a strong connection to them. But these days, the caves play a further role as “safe spaces” – places to pass the traditions of the past to a new generation and to challenge the Israeli policy of expulsion. More than 200 caves in Masafer Yatta are still inhabited today, including by Abu Younis and her family:
Through the years, caves have enabled us to maintain life in Masafer Yatta’s villages and protected us from the occupation. Now, again, as our buildings and communities are being demolished, it is the last safe space for us. Not only do they protect us from the hot and cold weather, they protect us from harassment – so we will keep preserving them.
This story is part of Conversation Insights
The Insights team generates long-form journalism and is working with academics from different backgrounds who have been engaged in projects to tackle societal and scientific challenges.
Oxford archaeologists discover monumental evidence of prehistoric hunting across the Arabian desert.
They have found over 350 Monumental Hunting Structures labelled and since then known as ‘Kites’ In Northern Saudi Arabia And Southern Iraq Using Satellite Imagery.
Evidence of Prehistoric Hunting across Arabian Desert
Distribution of kite structures in the Levant and in northern Arabia. White: previously documented kites. Red: kites recorded by EAMENA.
Archaeologists at the University of Oxford’s School of Archaeology have used satellite imagery to identify and map over 350 monumental hunting structures known as ‘kites’ across northern Saudi Arabia and southern Iraq – most of which had never been previously documented.
Termed kites by early aircraft pilots, these structures consist of low stone walls making up a head enclosure and a number of guiding walls, sometimes kilometres long. They are believed to have been used to guide game such as gazelles into an area where they could be captured or killed. There is evidence that these structures may date back as far as 8,000 BCE in the Neolithic period.
Kites cannot be observed easily from the ground, however the advent of commercial satellite imagery and platforms such as Google Earth have enabled recent discoveries of new distributions. While these structures were already well-known from eastern Jordan and adjoining areas in southern Syria, these latest results take the known distribution over 400km further east across northern Saudi Arabia, with some also identified in southern Iraq for the first time.
Dr Fradley said: ‘The structures we found displayed evidence of complex, careful design. In terms of size, the ‘heads’ of the kites can be over 100 metres wide, but the guiding walls (the ’strings’ of the kite) which we currently think gazelle and other game would follow to the kite heads can be incredibly long. In some of these new examples, the surviving portion of walls run in almost straight lines for over 4 kilometres, often over very varied topography. This shows an incredible level of ability in how these structures were designed and built.’
Evidence suggests considerable resources would have had to be coordinated to build, maintain, and rebuild the kites over generations, combined with hunting and returning butchered remains to settlements or camps for further preservation. The researchers suggest that their exaggerated scale and form may be an expression of status, identity and territoriality. Appearances of the kites in rock art found in Jordan suggests they had an important place within the symbolic and ritual spheres of Neolithic peoples in the region.
From the design of the kite heads to the careful runs of guiding walls over long distances, these structures contrast markedly in scale with any other evidence of architecture from the early Holocene period. The researchers suggest that the builders of these kites dwelt in temporary structures made from organic materials that have left no trace visible on current satellite imagery data.
Desert kite research is a very active field just now – Michael and colleagues explore a significant extension to their distribution pattern, which has major implications for our understanding of the relationship of the kite builders with new mobile pastoralists and the occupation of the region.
Bill Finlayson, Director of EAMENA and Professor of Prehistoric Archaeology at the University of Oxford
These new sites suggest a previously unknown level of connection right across northern Arabia at the time they were built. They raise exciting questions about who built these structures, who the hunted game were intended to feed, and how the people were able to not only survive, but also invest in these monumental structures.
In the context of this new connectedness, the distribution of the star-shaped kites now provides the first direct evidence of contact through, rather than around, the Nafud desert. This underlines the importance areas that are now desert had under more favourable climatic conditions in enabling the movement of humans and wildlife. It is thought the kites were built during a wetter, greener climatic period known as the Holocene Humid Period (between around 9000 and 4000 BCE).
The largest number of kites were built on the Al Labbah plateau in the Nafud desert, where the absence of later Bronze Age burial monuments suggests that a shift into a drier period meant some of these areas became too marginal to support the communities once using these landscapes, with game species also potentially displaced by climate change.
Whether the patterns of kite construction over space and time represent the movement of ideas or people, or even the direction of that movement, remain questions to be answered.
The project, supported by the Arcadia Fund, is now extending its survey work across these now arid zones to further develop our understanding of these landscapes and the effect of climate change.
The study Following the herds? A new distribution of hunting kites in Southwest Asia is published in The Holocene.
In 2018, France and Saudi Arabia signed a cultural partnership agreement and created the French Agency for the Development of AlUla (Afalula) writes Cécilia Pelloux, Contributor Travel in this Forbes article.
The picture above is of Design displaying the view from within the resort over the landscape of Sharaan “Every urban act is … [+] ROYAL COMMISSION FOR ALULA
A New Era In Architecture Jean Nouvel Unveiled Masterpiece Resort In AlUla
17 February 2021
AlUla is a spectacular natural and archaeological region. This unknown site inhabited for millennia is located 1100km from Riyadh in the North West of Saudi Arabia. The region has enjoyed prosperity since Antiquity thanks to the fertility of its oasis. AlUla was a crossroads on the caravan routes of myrrh, incenses and aromatic plants which crossed Arabia from the South. The birthplace of Arabic writing, this immense area of 23,000 km² is the witness of an extraordinary natural and human cultural heritage.
The geological formation of the valley with its lush oasis offers towering sandstone mountains and ancient civilization and architectural sites like the Nabataean from Petra.
For nearly thirty years, Franco-Saudi archeological teams have done intense research inside thousand years old history, from the first human settlements seven thousand years ago to contemporary times.
Last Fall, French renowned architect Jean Nouvel announced his new extraordinary project in the Sharaan Nature Reserve near the Nabataean wonders of Hegra, UNESCO World Heritage Site. The first Saudi archaeological site listed on the UNESCO World Heritage in 2008. Hegra – A 52-hectare ancient city- was the principal southern city of the Nabataean Kingdom. It includes more than 100 well preserved tombs with elaborate facades cut into sandstone outcrops. Current research suggests Hegra was the most southern outpost of the Romans after conquering the Nabataeans in 106 CE.
Jean Nouvel’s works offer a modern design vision on this 2,000-year-old architectural legacy since the Nabataeans carved into the region’s millions of years old sandstone rock. “The coming together of a landscape and history, the history of past civilisations in an extraordinary landscape – the only place to create such a masterpiece.” said Jean Nouvel. The architect wants to preserve this unique landscape. “AlUla is a museum. Every wadi and escarpment, every stretch of sand and rocky outline, every geological and archeological site deserves the greatest consideration. It’s vital we keep all its distinctiveness and its attractiveness which largely rests on its remote and occasionally archaic character. We have to safeguard a little mystery as well as the promise of discoveries to come.” He added.
He is adapting old ways of life to our modern world minimizing the impacts on natural and urban landscapes. To do this, genius Nouvel has introduced a new typology of architecture never seen before, using abstraction, sculpting within the landscape itself rather than competing with it. Inspired by the Nabateans, it plays on the old ways of living to build on the present and meet the challenges of the future. Jean Nouvel integrates the way Nabateans interacted with their environment, both with verticality and horizontality, to reconnect with the earth and build sustainable habitats, away from the heat of the summer and the cold of the winter.
The resort will bring emotional experiences from nature, architecture and art. Jean novel invites us to embark on a thousands of years journey where civilisations and geographical strata will be found in every detail of his designs, from the permanent feel of the rocks to the soft comfort of the armchairs, sofa, and seats.
The sound, musicality, harshness, tactility, power and complexity of nature are everywhere, from finely chopped stones on balconies to the singular granularity of each rock wall, everything becomes an artwork in itself.
Sharaan by Jean Nouvel is scheduled to open in 2023. The resort will feature 40 rooms, three villas and 14 pavilions carved into a sandstone outcrop, each suite having a balcony that looks out across the stunning surrounding AlUla scenery landscape. The hotel’s entrance will be from a circular courtyard that will be carved into the sandstone hillside. From here a series of rooms will be arranged around a central 80-metre high lift shaft.
Sharaan by Jean Nouvel Resort is a major part of the Royal Commission of AlUla’s strategy to develop in a long term commitment AlUla as a global destination for culture, heritage, and eco-tourism. “These concepts, which showcase Jean Nouvel’s masterly innovation in architecture, underscore our commitment to developing AlUla as a global tourism destination without compromising the history, heritage, and landscape of AlUla. We are a destination built by artists. Sharaan by Jean Nouvel will build on that legacy to become a timeless landscape-architecture that will last forever – a gift to the world.” told Amr AlMadani, CEO of RCU.
To learn more about Saudi Arabia. Assouline just released a beautiful book Crafts of the Kingdom: Culture and Creativity in Saudi Arabia curated by author HRH Princess Najla bint Ahmad bin Salman bin Abdulaziz Al Saud.
This book celebrates Saudi Arabia unique craft traditions and the master artisans who produce the Kingdom’s rich handicrafts. It highlights the abundant traditions which still exist in each of the Kingdom’s regions while revealing each craft’s historic roots and modern interpretations. A rich portrait of Saudi Arabia as a nation whose cultural heritage and diverse creativity have been proudly cherished, reverently preserved, and profoundly influential from ancient days to modern times.
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Earth has been used as a building material for at least the last 12,000 years. Ethnographic research into earth being used as an element of Aboriginal architecture in Australia suggests its use probably goes back much further.
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