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A new modern landmark in the capital of the Kingdom, the Light Ball, has been named by Guinness World Records as the largest illuminated LED ball in the world, with an estimated height of 35 meters.
Located at Boulevard World, the exterior of the ball emanates bright lighting that flickers in different patterns, while the interior boasts a 220-seat theater equipped with state-of-the-art features.
Guests can recline in their seats facing a 360-degree circular screen. The short films presented in the theater are five minutes long, with varying genres suitable for families to enjoy. The shows run every 30 minutes daily from 3:30 p.m. to 10:30 p.m.
In addition to cultural experiences, Boulevard World includes the largest artificial lake in the world. Visitors can take part in boat and submarine rides in the lake — a first for Riyadh Season.
There are also distinctive entertainment options, such as Combat Village, Super Hero, the largest sphere in the world and cable car trips between Boulevard World and its neighboring zone, Boulevard Riyadh City.
The zone offers visitors other entertainment experiences as well, such as Boulevard Pier, Discovery, Realistic Monopoly, The Mountain, Area 15, Ninja Warriors and Fun Zone for children.
source/contents: arabnews.com (headline edited)
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Located at Boulevard World, the exterior of the ball emanates bright lighting that flickers in different patterns, while the interior boasts a 220-seat theater equipped with state-of-the-art features. (Supplied)
A multifunctional snow park was opened at the Mall of Oman. The project Snow Oman is the largest in the Middle East. The snow park was developed by Majid Al Futtaim, who has experience building indoor snow and ski amusements. In 2005 the company unveiled its first project in the flagship Mall Al Futtaim and later realized the mega project Ski Dubai in the Mall of the Emirates.
The total area of Snow Oman is 160 000 square feet. The complex combines a variety of winter attractions, the country’s first colony of penguins, and natural snow. The main decorations are an ice port town and a sunken ship with a lighthouse.
Rides include Mountain Thriller, Snow Bullet, Slide Winder, Cloud Climber, and Zorb Ball, unique attractions such as Cold Town Muscat, and a 5112-square feet ice rink. Admission to the park starts at 12.5 OMR, equivalent to $32.5.
Snow Oman caters to guests of all ages and offers activities for both kids and thrill-seekers. Outside the ski and skate slopes are cafes with hot winter drinks, warm seating, and a photo area.
Majid Al Futtaim is one of the largest mall, retail, and entertainment companies in the Middle East, Africa, and Asia. The company operates 29 malls, 13 hotels, and four mixed-use complexes in the UAE, as well as more than 600 cinemas and several entertainment centers.
“Festivities and celebrations affiliated with the Journey of the Holy Family in Egypt are now on UNESCO’s Representative List of Intangible Cultural Heritage of Humanity,” professor Nahla Imam, heritage consultant at the Egyptian Ministry of Culture and country representative of Egypt at the 2003 Convention of Safeguarding the Intangible Heritage of UNESCO, told Ahram Online on Wednesday.
Imam credited the move to the efforts of the Egyptian ministries of culture and foreign affairs, adding that Egypt’s efforts were almost unanimously supported by UNESCO’s Inter-Governmental Committee.
This is the seventh intangible cultural heritage element that Egypt enlists in UNESCO. Prior to the Journey of the Holy Family, the Egyptian manual-textile industry in Upper Egypt was put on the UNESCO List of Intangible Cultural Heritage Sites in Need of Urgent Preservation.
Egypt first enlisted El-Sirah El-Helalya (The Epic of Beni Helal) in 2008, Tahteeb(Stick Art) in 2016, the Aragouz Puppet in 2018, and the knowledge and traditions affiliated with palm trees in 2019.
According to the accounts of historians, the Holy Family spent around four years in Egypt.
Their trip started in the Sinai at Al-Farma, on the border with Gaza, where they arrived after fleeing Jerusalem. Their trip ended in Durnaka, Assiut, venue of the famous Monastery where the feast of Virgin Mary is celebrated in August each year.
As the FIFA World Cup reaches its climactic end, one cannot help but reflect on what an extraordinary political event it has been. Those who argue that sport and politics should be decoupled will have found it hard watching politics as an ever-present from the day Qatar was awarded the event back in 2010 and at every single match since the tournament began on Nov. 20.
But perhaps one of the most fascinating and hopefully impactful thrills at the World Cup has been the rare opportunity to remind the world that, for all its troubles, fissures and rivalries, the peoples of the Arab world do have much in common and that football has highlighted that reality every day in Qatar.
Some might question these signs of togetherness among fellow Arabs. Yet there were copious examples where it shone. Three achievements stood out.
Firstly, for Morocco to beat Spain and then Portugal in the knockout rounds was exceptional, especially following their defeat of Belgium, the second-ranked side in the world, in the group stage. There was more than an element of delight in seeing a former colony defeating, in Spain, its one-time colonial master. Morocco will get the chance to overcome its other colonial power, France, in the semifinals on Wednesday. In fact, star player Achraf Hakimi was born in the poor suburbs of Madrid. Morocco were the only team in the quarterfinals not from Europe or South America. Few in the region were not cheering them on. A sense of collective pride emerged as a result of the North African country’s success in becoming the first Arab and African state to reach the semifinals.
One might have thought that, given the dire state of relations between Morocco and Algeria, that Algerians would have shied away from joining in the festivities. Evidence suggests otherwise. Algerians were out supporting Morocco as enthusiastically as anyone else in the region. A friend was in Paris and told me: “After one of the Morocco victories, there were lots of Algerian supporters and flags joining their Moroccan brothers and sisters in celebration.” The Algerian captain and superstar Riyad Mahrez was quick to praise the Atlas Lions’ achievements.
Secondly, Tunisia beating reigning world champions France in the group stage was also an unforgettable moment. This was the first time they had beaten European opposition in the World Cup. This was every bit as big a win as in 1982, when Algeria beat the mighty West Germany in their first ever World Cup game.
Third, the Saudi victory over Argentina was another huge milestone. In many ways, this ignited the World Cup for the Arab world.
A sense of pride has also broken out that many of the finest players in the world come from this region. Hakim Ziyech for Morocco is one. Mahrez and Mohammed Salah were not in Doha but are still at the top of the sport. Kylian Mbappe, a star of this tournament, has an Algerian mother.
The key players in the Arab teams largely play in Europe. This shows football at its best in terms of breaking down barriers. Fourteen out of the 26-man Morocco squad were born outside of the country, showing how the team relies on the Moroccan diaspora. This includes Ziyech, who opted not to play for the Netherlands. That points to one challenge that countries like Morocco face, as they lack the footballing infrastructure to develop and nurture enough talent at home.
This World Cup has also often been about one country that is not there. At every single game featuring an Arab side, and plenty others beside, the Palestinian flag was there. It is a political symbol and a defiant message that the Arabs will not forget or ignore what is happening to the Palestinians in the diaspora and under occupation. As an even more brutally right-wing coalition is about to take power in Israel, this message should be carefully noted in the US and European capitals. Palestine still matters.
Israeli hasbaristas were also caught out. Having belittled and mocked those who claimed otherwise, they discovered that, despite the normalization deals, Arabs are not willing to gloss over Israel’s crimes and oppression. Time and time again, Israeli journalists, while trying to pretend everything was all lovely and wonderful with their newfound Arab friends, found that “free Palestine” was pushed back in their faces. Many locals snubbed their requests for interviews.
” A World Cup in the Arab world has brought some cheer to a region that has been hit hard by wars and other crises. “
Chris Doyle
Palestinian armbands and keffiyehs were being worn at nearly every match by huge numbers of fans. The sheer arrogance of believing that a state could oppress millions of people and that all would be peace and happiness was exposed as the nonsense it is. The Moroccan players had no hesitation in raising the Palestinian flag after their wins over Spain and Portugal.
Many Arabs also expressed admiration for the courage of the Iranian team after the players refused to sing their national anthem ahead of their opening match against England. This points to the widespread sympathy many Arabs feel toward Iranians, notably currently the women, who are struggling for their freedoms.
The Western media has been quick to point out all that was wrong with this World Cup. It is about time it also highlighted what has gone right. For all the criticisms of Qatar in the run-up to the cup over issues such as workers’ rights, one of the key elements of its bid has been fulfilled. Football in the region has been the winner. The atmosphere has been considerably warmer than many expected, with largely good-natured relations among fans of all countries. It seems that rival fans have not needed to be segregated, showing the festival-like atmosphere. Fan violence does not seem to have featured. The largest numbers of fans, of course, came from the Arab world, with Saudi Arabia providing the largest number from a single country.
Many outside the region were dismissive of the claims that football mattered in the Middle East. One leading commentator contemptuously told me, while on the BBC, that Qatar did not have a footballing heritage. Yet the region should never have been ignored. A World Cup in the Arab world has brought some cheer to a region that has been hit hard by wars and other crises, and whose peoples have not had much to celebrate in recent years.
Chris Doyle is director of the Council for Arab-British Understanding, in London. Twitter: @Doylech
Disclaimer: Views expressed by writers in this section are their own and do not necessarily reflect Arab News’ point of view
source/content: arabnews.com (headline edited)
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Palestinians watch the World Cup quarterfinal between Morocco and Portugal in Gaza City, Saturday, Dec. 10, 2022. (AP Photo)
One doesn’t have to be a Muslim to visit the mosque or see the tallest minaret in the world.
Many people who think of a vacation to Africa make plans with Morocco in mind, South Africa at times, maybe Kenya, and definitely Egypt—to see the famous pyramids—or the 4,100-mile-long river that gave birth to that momentous civilization. Yet, as a continent, Africa has 54 countries, almost as many as the number of states in the U.S. Though it may come as a surprise, almost all of these countries are safe and have nearly the same conveniences as those found in many First World countries. Take Algeria, for instance, the biggest country in Africa and more than three times the size of Texas. This northern African country has pyramids, just like Egypt, and several fascinating ruins that would interest any history buff or anyone who’s out for some real adventure.
The Great Mosque Of Algiers And Its Record-Breaking Minaret
Also known as Djamaa el Djazaïr, the Great Mosque of Algiers is itself a monumental structure and an architectural marvel in its own right. However, what really puts it in the Guinness Book of World Records is its minaret. The reason is that the Great Mosque of Algiers is noted for having the tallest minaret in the world. For those who may be scratching their heads, a minaret is a tower—or a tower-like structure—built into mosques primarily to project the “Adhan,” the Muslim call to prayer. Of course, today, minarets serve other purposes as well. For instance, they are important landmarks of Islamic presence. Coming to the minaret of the Great Mosque of Algiers, we would not be remiss to expect a structure described as the world’s tallest to answer to that exceptional description. Well, the minaret of the Great Mosque of Algiers is 265 meters tall and hence, by all accounts, impressive.
For perspective, that’s the same height as Truist Plaza, the 60-story skyscraper in downtown Atlanta or the Panorama Tower in Miami, Florida. It’s also about half the height of the One World Trade Center, the tallest building in the United States. Minarets, however, have never been this tall. Before the Great Mosque of Algiers secured a page in the Guinness Book of World Records for its minaret, the tallest minaret was the 670-feet tower of the Hassan II Mosque in Casablanca, Morocco. The Algiers minaret, according to the Guinness Book of World Records, is now not just the tallest minaret in the world but the tallest building in Africa as well. This minaret is designed to withstand a magnitude nine earthquake, the highest earthquake magnitude. This type of earthquake can cause major damage over a region more than 1,000 km across.
Here’s A Brief History Of The Great Mosque Of Algiers And Its Minaret
The government of Algeria launched the construction of the Great Mosque and its record-breaking minaret in 2012. However, according to an adviser to the minister of housing responsible for the construction, the idea of constructing a mega-mosque had been in the cards from way back in 1962 when Algeria got its independence after 132 years of French occupation and after a 7-year brutal war that would send seismic revolutionary waves across the continent. For some reason, the efforts to put up a mega-mosque in Algiers had failed and foundered. However, with the election of Abdelaziz Bouteflika as President of Algeria in 1999, the building efforts would soon receive significant impetus.
Famous for his religious zeal and devotion to Muslim art and culture, Bouteflika would, unsurprisingly, actualize the mega-mosque dream even though his tenure as president would dramatically come to a premature end before the completion of his pet project. The mosque, however, including its record-breaking minaret, was an outstanding architectural masterpiece. According to the Guinness Book of World Records, the Great Mosque of Algiers sits on an expansive area of around 400,000 square meters (about 50 acres). For perspective, the building itself, plus the outside courtyard, can seat up to 120,000 worshipers.
Other Reasons Why The Great Mosque of Algiers Is Worth Visiting (& How To Visit)
The mosque looks towards the scenic Bay of Algiers, which features dazzling white buildings and panoramic views as far as the eye can see. Part of the mosque is a library that can stock more than a million volumes. In addition, the mosque has a Koranic school and a museum of Islamic art and history.
Where Is The Great Mosque of Algiers Located? This mosque is located on the Rue de la Marine in Algeria’s capital city, Algiers.
A crucial travel tip is to get in as a worshiper, probably during worship. Some visitors even carry a prayer mat or wear a scarf, especially women. Of course, one doesn’t have to be a Muslim to visit the mosque or see the tallest minaret in the world.
Over 1,200 years old, and after facing extreme neglect for decades, the Basatin Jewish Cemetery finally reopens.
The Basatin Jewish Cemetery – the second oldest Jewish cemetery in the world, and one of Cairo’s few remaining Jewish cemeteries – has undergone extensive renovations and opened its doors once more.
With a foundation dating to the 9th century during Egypt’s Tulunid Dynasty, the 147 acres of land designated for the cemetery at the time included separate areas for Rabbanite and Karaite Jews and extended beyond the Tulunid capital of Egypt.
In more recent times, allegedly during the reign of Mamluk Sultan Qaitbay in 1482, the cemetery was divided into separate pieces of property totaling roughly 27 acres. These plots include the Basatin graveyard’s common burial grounds, the private Mosseri family cemetery, Rav Haim Capusi’s grave, the private Moise Cattaui Pasha cemetery, and the remaining Karaite section of the original cemetery.
Over the past three years, the American Research Centre in Egypt and the United States’ Ambassadors Fund for Cultural Preservation and Drop of Milk Foundation have been working to restore the neglected cultural and religious heritage site.
After the completion of the conservation project, members of the Karaite Jewish community – known for exclusively respecting the principles of the Torah and disowning oral traditions like the Talmud and other writings of the Rabbis – from various nations attended the ribbon-cutting ceremony, and were able to revisit their families’ graves for the first time in decades.
Saudi Arabia was first vice-chair of the executive council for 2022.
Saudi Arabia’s Ministry of Tourism has announced the election of the Kingdom as chair of the executive council of the United Nations World Tourism Organization for 2023.
The announcement was made at the 117th session of the organisation’s executive council being held in Marrakesh, making the Kingdom the first Gulf country to hold the post.
“The Kingdom is honored to be elected as chair of the World Tourism Organization’s executive council and we believe in the importance of the organization’s pioneering role. We look forward to cooperating with all countries to support and develop the global tourism sector,” the Minister of Tourism Ahmed Al-Khateeb said.
He added that the Kingdom has been an active member of the organization by launching initiatives, supporting new ideas, and opening the organization’s first regional office in Saudi Arabia to promote its agenda and work in the Middle East and beyond.
“At the heart of the UNWTO is a desire to promote tourism as a catalyst of economic development, which Saudi Arabia wholeheartedly supports. We have committed $800 billion of government investment into the Saudi tourism industry by 2030.
“Our imperative is that the development we seek, both as a nation and globally, is sustainable, inclusive and resilient. That’s how we will address the fast-changing needs of businesses, communities and the planet,” Al-Khateeb said.
As chair, Saudi Arabia will set the agenda for all meetings, ensuring that it captures the most pressing issues and concerns for the tourism industry. It will facilitate and moderate meetings effectively, chair dialogue and encourage actionable outcomes.
Rare first-edition copy of “Prehistoric Rock Art of Northern Saudi Arabia” was on sale at Sharjah International Book Fair
There was little or no recognition of the Kingdom’s ancient past before Majeed Khan’s book was published in 1993
In May 1976, Majeed Khan, a young graduate of the University of Sindh, Pakistan, traveled to Saudi Arabia to join the Ministry of Tourism as an archaeological consultant, advising on the development of museums and the conduct of archaeological investigations in the country.
It was to prove an inspired appointment.
Back then, with Saudi Arabia riding the wave of the first great oil boom and focused necessarily on its rapidly evolving future, archaeology in the Kingdom was in its infancy.
But in Khan the country had found a champion for one of its greatest heritage treasures — ancient rock art, thousands of examples of which are strewn across the landscape and which attest to a history of human culture that stretches back 10,000 years.
Khan, who lives in Riyadh, and at the age of 80 still works as a consultant to the Ministry of Culture’s Antiquities Department, has devoted his entire working life to a subject that continues to fascinate and surprise him to this day.
He received another surprise last month when he learned that his seminal book, “Prehistoric Rock Art of Northern Saudi Arabia,” published by the Saudi Ministry of Education’s Department of Antiquities and Museums in 1993, was now considered a collector’s item.
A first-edition copy was offered for sale for £1,250 ($1,448) by a specialist London book dealer at the UAE’s Sharjah International Book Fair, which ran from Nov. 2 to 13.
That, Khan felt, was a lot of money. But on the other hand, “it was the first research book on rock art published in any Arab country,” he said. At the time it came out, “there was no rock art taught in any Saudi university and no real rock art research in Saudi Arabia.”
Furthermore, there was little or no recognition in the wider world of Saudi Arabia’s ancient past — a past that is now being embraced enthusiastically as the backbone of major tourism projects, such as AlUla and Diriyah, designed to bring in millions of visitors a year to the Kingdom.
For example, in the supposedly comprehensive 1998 Cambridge Illustrated History of Prehistoric Art, published in 1998, there was not a single mention of Saudi Arabia — an oversight that would be dramatically exposed by Khan’s work.
To describe Khan as a pioneer in his field is to understate the impact he has had on the understanding of the extent and importance of the ancient past of the Kingdom.
Over the past four decades he has published dozens of research papers. The first, which he co-authored, was on “The Lower Miocene Fauna of Assarrar, Eastern Arabia,” published in Atlal, the Journal of Saudi Arabian Archaeology, in 1981.
His first book, which came out in 1993, shortly before his groundbreaking work on the prehistoric rock art of Saudi Arabia, was “The Origin and Evolution of Ancient Arabian Inscriptions,” also published by the Ministry of Education.
But it was to petroglyphs that he would devote the greater part of his energies, an academic commitment that in 2015 culminated in the rock art in the Hail region of Saudi Arabia being inscribed by UNESCO as a World Heritage Site.
Along with two colleagues from the then-named Saudi Commission for Tourism and Antiquities, Jamal Omar and vice-president Prof. Ali Al-Ghabban, it was Khan’s name that appeared on the nomination text that saw the twin sites near Jubbah and Shuwaymis in the northern province of Hail recognized by UNESCO as being of “outstanding universal value.”
As Khan told Arab News in January 2021, “it was for me the most emotional moment of my 40 years of research.”
Not that he is resting on his laurels. Hail is not the only region in Saudi Arabia where rock art can be found, and “these days I am working on the rock-art site of Hima, Najran, to see it, too, placed on the UNESCO World Heritage List.”
There are more than 2,000 rock-art sites around Saudi Arabia. But the greatest concentration of Neolithic petroglyphs, or rock carvings, and the oldest known examples, dating back 10,000 years, is to be found in the north of the country at two sites 300 kilometers apart in the Hail Province.
The ancient forebears of today’s Saudis had no paper, pens, or written language with which to record their time on earth.
But with the rocks of their dramatic landscapes as their canvas, thousands of years ago the ancient peoples of the land that would become Saudi Arabia found a way to leave their mark on history, with an astonishing pictorial representation of a now forgotten world, painstakingly pecked, chiseled and engraved out of the sandstone rocks of the region.
The first of the two Hail sites is at Jabal Umm Sinman, a rocky outcrop to the west of the town of Jubbah, some 90 kilometers northwest of the city of Hail and 680 kilometers from the capital, Riyadh.
The town’s origins date back to the dawn of Arab civilization, when the hills of Umm Sinman overlooked a freshwater lake, which eventually would be lost beneath the sands of the surrounding Nefud desert some 6,000 years ago.
It was on these hills, in the words of the UNESCO nomination document co-authored by Khan, that the ancestors of today’s Saudi Arabians “left the marks of their presence, their religions, social, cultural, intellectual and philosophical perspectives of their beliefs about life and death, metaphysical and cosmological ideologies.”
The rock art of Jubbah, said Khan, “represented all phases of human presence from the Neolithic, 10,000 years before the present, until the recent past,” and reflected a time when the climate and landscape were very different from today.
Etched upon the rocks, often at mysteriously inaccessible heights, are the trappings of a lost world: A parade of dancers, long-forgotten gods and goddesses, mythological figures, half-human, half-beast, and animals including sheep, ibex, camels, horses, wolves, ostriches and — reflecting a time when prey roamed abundant on the once lush plains of Arabia — lions.
“The type of animals (pictured) suggested changes in climate and environment,” said Khan. “Large ox figures indicated a cool and humid climate, while the absence of ox figures and the appearance of camel petroglyphs represented hot and dry conditions..
“Both at Jubbah and Shuwaymis this change in fauna and flora clearly represented gradual but drastic change in society and climate in the prehistoric and pre-Islamic era.”
Importantly, he said, similarities in themes and depictions in other parts of the world, including Africa, India, Australia, Europe and America, showed that “Saudi Arabia was part of world heritage and cultural traditions.”
Like other peoples around the world, “ancient Arab artists were drawing the animals with which they were living and depicting their social activities, like dancing and religious rituals.”
The second of the twin Hail sites is at Jabal Al-Manjor and Raat, 220 kilometers southwest of Jubbah near the village of Shuwaymis. Remarkably, its treasures were discovered only 20 years ago, a remarkable story in which, naturally, Khan played a leading role.
In 2002, Aramco World, the magazine of the Saudi national oil company, reported that in March the previous year a bedouin grazing his camels had stumbled on strange marks on a remote cluster of rocks. He happened to mention his find to a teacher from the local town of Shuwaymis. He alerted the authorities and they called in Khan.
“Yes, the story is correct,” Khan said. “I met both the bedouin and Mr. Saad Rawsan, the director of archaeology in the Hail region, who took us to the sites for further investigations and research.”
Together, he discovered, the twin sites told the story of over 9,000 years of human history, from the earliest pictorial records of hunting to the development of writing, religion and the domestication of animals including cattle, horses and camels.
As the UNESCO documents record, these sites justify their inscription on the World Heritage List because they feature “large numbers of petroglyphs of exceptional quality attributed to between 6,000 and 9,000 years of human history, followed in the last 3,000 years by very early development of writing that reflects the bedouin culture, ending in Qur’anic verses.”
Furthermore, the Jubbah and Shuwaymis sites comprise “the world’s largest and most magnificent surviving corpus of Neolithic petroglyphs.”
Neolithic rock art is found at many locations across Eurasia and North Africa, “but nowhere in such dense concentration or with such consistently high visual quality” as in this remote part of northwestern Saudi Arabia.
Peter Harrington, the London specialist book dealer that brought Khan’s book to Sharjah for the book fair, described it as “a pioneering monograph … the first and sole edition of this seminal work, which addresses a hitherto neglected subject, challenges the received wisdom that influences in rock art in the region originated from Mesopotamia, the Levant, and the Nile Valley, helped to put the Kingdom’s ancient past on the map of modern knowledge, and paved the way to the listing in 2015 of the rock art of the Hail region as a UNESCO World Heritage site.”
“I am extremely surprised to see the cost of my book,” Khan said after Arab News broke the news to him of the price being asked for the out-of-print volume at the Sharjah International Book Fair, although he had some news of his own.
“The ministry is printing it again.”
That, however, is unlikely to prove a deterrent for collectors always keen to snap up rare first editions of books dealing with the region’s history — and there are few histories as fascinating as that of the rock art of Saudi Arabia, and few books as significant in the growing appreciation of the Kingdom’s past as Khan’s 30-year-old volume.
1. Al Alam Palace, Muscat One of the country’s most easily identifiable and iconic landmarks, Al Alam Palace is the centrepiece of old Muscat, and one of the residences of the Sultan of Oman. The palace, with its signature gold and blue façade, tapering marble columns and intricately latticed windows, in many ways signifies Omani values and culture: it is simultaneously an edifice of tradition, history, elegance and simplicity…positive qualities that have made the welcoming and hospitable nature of Oman renowned the world over.
2. Royal Opera House Muscat Built to showcase the diversity of artistic creations from the Sultanate, the region and the world and provide a great space for culture, social and economic development and its implications, ROHM is the brainchild of the late His Majesty Sultan Qaboos bin Said bin Taimour, and was opened in 2011. One of the Middle East’s first opera houses, according to the Ministry of Tourism,
1. Al Alam Palace, Muscat One of the country’s most easily identifiable and iconic landmarks, Al Alam Palace is the centrepiece of old Muscat, and one of the residences of the Sultan of Oman. The palace, with its signature gold and blue façade, tapering marble columns and intricately latticed windows, in many ways signifies Omani values and culture: it is simultaneously an edifice of tradition, history, elegance and simplicity…positive qualities that have made the welcoming and hospitable nature of Oman renowned the world over.
2. Royal Opera House Muscat Built to showcase the diversity of artistic creations from the Sultanate, the region and the world and provide a great space for culture, social and economic development and its implications, ROHM is the brainchild of the late His Majesty Sultan Qaboos bin Said bin Taimour, and was opened in 2011. One of the Middle East’s first opera houses, according to the Ministry of Tourism,ix01
3. Muttrah Souq Probably the oldest souq of its kind in the Arab world, Muttrah Souq stands as a symbol of traditional Omani trade.A wide range of curios in silver, gold, precious gems and textiles are displayed in stalls deep inside the souq.Through the centuries, frankincense, oud and other scents prized in the Middle East have been sold and traded here.Silver lamps, urns and even antique Arabic manuscripts in traditional calligraphic script await your discovery.This is also the best place to find khanjars of different designs.
4. Corniches Have a long walk along the Muttrah Corniche from the Fish Roundabout to Riyam Park. The busy walkway is crowded with tourists, expats, and locals enjoying the oceanic views and the proximity to the historic Muttrah Souq. After your walk, you can linger at one of the numerous restaurants and cafes. Al Ghubra Corniche is a lush green stretch situated at Al Izdihar Street, near Al Ghubra lake garden, which is fast becoming a popular destination for family picnics because of its safe, quite ambiance. If you stop in the garden after your stroll, be ready to pack up your stuff before 11pm to avoid getting showered by the water sprinklers. Shatti Corniche is located on Shatti Street, locally known as ‘love street,’ this walkway is in a very happening area. With its beautiful palms, BBQ areas, and plenty of restaurants and cafes, it is perfect for an afternoon chill or for a lively evening watching all the sporty cars in Muscat cruising up and down the lane. Seeb Corniche is a beautifully developed 8-kilometre corniche located between Mabela and the Seeb fish market. It’s been renovated and adorned with trees and flowers along the interlocked walkway which also features a kids’ playground. This quiet place is a must-visit in the cool evenings.
5. Sultan Qaboos Grand Mosque It is one of the largest mosques in the Sultanate of Oman, and is an architectural and artistic marvel that reflects the beauty of Islamic, Oriental and Omani art. According to Oman News Agency (ONA), Sultan Qaboos Grand Mosque is characterised by its square shape, in the centre of which is the main dome, which reaches a height of 50 metres, and is bordered by five minarets which represent the five pillars of Islam. The height of the main minaret reaches 91.5 metres, while the height of other minarets reach 45 metres.
6. Khabourah Castle Khabourah being located on the coast saw much activity through trade and commerce, requiring the need for fortifications against those who would attempt to raid and plunder the area for its wealth. In contrast, though, Khabourah Castle was not used as fortification, but a court where local disputes were brought to light. Renovations to the castle were made in 1994, using materials sourced locally from the surrounding areas.
7. Muscat Gate Museum It is located above Muscat Modern Gate, and tells the story of Oman’s long history, focusing on the history of Muscat. It describes the UNESCO world heritage listed Falaj irrigation system that Oman is famous for, as well as the nation’s distinctive architecture. According to Oman’s Ministry of Tourism, “The Muscat Gate Museum takes the visitor on a journey through the various stages of development and growth of the city over time, from a commercial port to a prosperous modern capital.” Located on Al Saidiya Street, Muscat Gate was earlier an official entrance for the old city of Muscat, which used to be shut after sunset. The museum is located atop the gate, from where you can enjoy the stunning views. Opened in January 2001, the museum contains displays about Oman’s history from the Neolithic times to the present.It has a number of special exhibits on Muscat’s water springs, the ancient wells, underground channels, the souqs, houses, mosques, harbours and forts.
8. Al Minzifah, Ibra The ruins of Al Minzifah, located a short distance from Ibra, the regional capital, provide indication of what life in Oman was like for some in the early 18th century. The houses, many of which date from the period of prosperity, are of two or occasionally three stories, built from local stone, cemented and plastered with local juss. Care should be taken not to move the structures of these fragile buildings.
9.Al Ayn and Bat Tombs Another of Oman’s UNESCO World Heritage Sites, Bat, Al Ayn and Al Khutm constitute a settlement and its accompanying necropolis that remain remarkably well-preserved given they were originally Bronze Age settlements. The tombs of Al Ayn are located some 30km north-east of the settlement of Bat, and feature 21 places of burial which seem to form up in an almost straight line. Built in a rather peculiar beehive-like structure, the tombs were constructed from limestone blocks and assembled with plaster made locally.
10. Duqm Rock Garden Entering the Rock Garden makes you feel as if you’ve fallen off the face of the earth and landed on another planet.The rocks that lend the garden its name have been shaped by millennia of wind-based erosion, and do lend the area a distinctly other-worldly quality which is only enhanced by the quiet surroundings.
11. Sharqiyah Sands Earlier known as Wahiba Sands, extends from North and South Al Sharqiyah Governorate to Al Wusta Governorate. With diverse terrain along with different species of flora and fauna, the golden dunes of the Sharqiyah Sands desert holds a special place in the hearts of those who live in Oman or come here as tourists. It extends over an area of up to about ten thousand square kilometres. According to Oman’s Ministry of Tourism, “The sand colour ranges from red to brown as far as the eye can see. It is the original homeland of the Bedouins. This area attracts many desert adventure fans, and is preferred by visitors owing to its ease of accessibility and availability of nearby services, which make it a first class tourist attraction.”
12. Kumzar, Musandam Travelling to Kumzar involves sailing through Musandam’s stunning fjords, which have earned this region the epithet ‘the Norway of Arabia’.The town overlooks the Straits of Hormuz, one of the world’s busiest shipping lanes, a fact reflected in the unique language spoken by its inhabitants, Kumzari,” says the Ministry of Tourism. “The town’s population currently stands at around five thousand, with its own school, hospital, power station and desalination plant. The inhabitants live largely by fishing for nine months of the year, netting barracuda, tuna, kingfish and hamour.
13. Sultan Qaboos Mosque, Nizwa Built to blend in yet stand out from the surrounding area, the Sultan Qaboos Mosque in Nizwa, the capital of the Dakhiliyah region, was built in 2009, and spans an area of 80,000 square metres.The mosque is capable of accommodating up to 10,500 worshippers, and with Nizwa being an historic centre of learning and knowledge in the Gulf, is a fitting location for the largest mosque in Oman, after the Sultan Qaboos Grand Mosque in Muscat.
14. Ayn Jarziz, Dhofar Travel to Oman’s southern region in the summer, and experiences amazing weather seldom seen elsewhere. While the rest of the Gulf witnesses peak temperatures, the Dhofar’s Khareef season brings with it refreshing rains and cool breezes, which turn the entire landscape green and bring people from across the world.
15. Al Ayjah Bridge, Sur Also known as the Khor Al Batah bridge, and considered to be Oman’s only suspension bridge, this 240 metre long bridge was opened in 2009, and helped link Sur to the neighbouring settlement of Al Ayjah. Travelling to Kumzar involves sailing through Musandam’s stunning fjords, which have earned this region the epithet ‘the Norway of Arabia’. Many visit the country’s northern bastion to enjoy the rugged natural beauty, as well as the clear blue waters that are just begging to be dove into.
16. Mirbat, Dhofar The former capital of the Dhofar region, Mirbat was an important port when it came to trading frankincense, and is a wonderful destination featuring many historical sites, delicious seafood and a lovely, serene landscape. It has many natural tourist sites, historical monuments and buildings of ancient architecture, most notably the castle of Mirbat, which is one of the most important historical and archaeological sites in the wilayat. It overlooks the coast of the ancient port of Mirbat and dates back to the ninth century AD. The castle sits on a cliff and offers superb views of the crashing waves along the coast line.
17.Salut, Ad Dakhiliyah The ruins of Salut are about an hour’s drive from Nizwa, the capital of the Dakhiliyah region, and feature some of the first permanent settlements built in the country. While in the area, also visit Salut Castle, where a number of relics from the archaeological site have been painstakingly restored and installed.
18. Land of Frankincense, Dhofar Located in the south of the country, the Land of Frankincense is a UNESCO World Heritage Site in Salalah that consists of four separate sites.Farmers harvested the nuggets of the frankincense resin from the trees that grew in the groves of Wadi Dawkah, where they would be loaded onto caravans that stopped over at the oasis of Shisr, also known as Wubar. From there, the bags would be transported to the twin ports of Al Baleed and Khor Rori, to be loaded onto ships which would sail onward to destinations such as Egypt, Rome and China.
19. Barr Al Hikman Located about 500 kilometres south of Muscat, Barr Al Hikman in Al Wusta Governorate is considered one of the most important bird migration stations both in Oman and the region. Many birds congregate here, especially water birds coming from as far as Siberia’s northern shores. In addition to being a sanctuary for birds and fish of all kinds, the existence of coral reefs off its shores make it a favourite destination for divers. More than 1 million shorebirds flock to Barr Al Hikman and Masirah Island every year, according to experts.
20. Bilad Sayt Bilad Sayt is a quaint village seated at the foot of towering and dramatic Hajar mountain ranges. With its picture-postcard perfection of terraced fields and sun-baked houses, it’s one of the prettiest villages in Oman. The villagers prefer visitors to park outside and walk in or simply view the village from a distance. A little haze blanketed the village that was built up on a hill with closely clustered homes made of mud and stone. The village is surrounded by date palms within it is terraced green fields making it look like a dream village. Jagged brown mountains surrounded and loomed over Bilad Sayt, dwarfing the whole village.
21. Masirah Island Masirah Island in the Governorate of South A’Sharqiyah is a popular tourist destination. Known for kite-surfing, bird-watching, the uninhabited beaches, the magnificent sea views and rugged terrains, Masirah draws visitors throughout the year. The beaches are home to sea turtles. The tourists are attracted mostly by the turtles scattered along the beaches of Masirah. 22. Bimmah Sinkhole With its emerald-green waters and serene surroundings, the Bimmah sinkhole is located some 120km from Muscat.Tourists who get to see the sinkhole and its pristine waters are more than welcome to descend to the bottom through a concrete staircase that has been erected for just this purpose.
23. Dates Oman is known for its unique hospitality and it is common for visitors to be invited for Omani coffee and dates when travelling through the country. Be it any household or an office, guests are welcomed with home-grown dates and traditionally brewed drinks called ‘Kahwa. One can find many date palm fields across many governorates in the Sultanate and farmers grow more than 250 indigenous varieties of dates. Khalas, Khunaizi, and Fargh are some of the best dates grown in Oman. While Al Khalas is believed to be of the best quality, other varieties like Nagal, Ash Patash, Bunaranja, Mmajdool, Hilali al Hassa, Barni, and Mathloob are quite in demand. 24. Ain Al Thawarah hot springs Close to the Nakhal Fort, along a winding road framed by palm trees as far as the eye can see, are the Ain Al Thawarah hot springs. This spring is used as a trusted water supply, and there is even a small pool to enjoy the therapeutic properties of the mineral water. Beyond the date plantations that surround Nakhal Fort, this hot spring emerges from the wadi walls and is directed into a falaj (irrigation channel) for the irrigation of the surrounding plantations.
25. Bahla Fort Bahla Fort is situated at the foot of the Jebel Akhdar highlands in Oman and is a UNESCO-listed fort.The fort underwent massive restoration efforts and reopened in 2012. According to UNESCO, “ Bahla is an outstanding example of a fortified oasis settlement of the medieval Islamic period, exhibiting the water engineering skill of the early inhabitants for agricultural and domestic purposes. The pre-gunpowder style fort with rounded towers and castellated parapets, together with the perimeter wall of stone and mud brick technology demonstrates the status and influence of the ruling elite.”
26.Jabal Shams About 3,500 metres above sea level, in the Wilayat of Al Hamra in Governorate of Al Dakhiliyah is another tourist attraction. It has a unique temperature ranging between 0 in winter and 25°C to 35°C in summer. It is a part of the Al Hajar Mountains range. Life at the summit is something else. While being there, you can enjoy camping, and watching the sunrise and sunset. You can also visit the historical village of “Goul,” which is entirely built with rocks and mud, uniquely sitting on the edge of Jabal Shams, overlooking vast areas of farms. The village is called “Oman’s Grand Canyon” due to the fact that it overlooks a towering canyon called “Shurfat Al Nakhr.”
27.Wadi Bani Khalid Located some 200 km from Muscat, Wadi Bani Khalid is a traveller’s paradise that encapsulates the unique, sometimes unbelievable, natural beauty of Oman. Often thought to be a harsh, unforgiving desert, Oman is anything but, and areas like Wadi Bani Khalid go a long way in proving that the Sultanate has a diverse and varied natural beauty.
28.Wadi Shab Wadi Shab in Tiwi in the Wilayat of Sur is a famous tourist destination especially in summer. In the midst of awe-inspiring mountains, naturally carved into the most beautiful shapes by the water, there are shallow lakes surrounded by huge boulders, overlooked by narrow rugged trekking pathways attached to the mountains.
29.Wadi Al Hoqain About 150 km from the Governorate of Muscat, is one of the beautiful wadis in the Wilayat of Al Rustaq which runs throughout the year.
30. Wadi Daiqah Dam It is in the Wilayat of Qurayat and is also one of the key tourist attractions.
31. Wadi Al Arbiyeen It is in Rustaq and is considered one of the most spectacular wadis in Oman. The deep pools at the edge of Al Hajar mountains, the palm trees, mango orchards, and banana farms make it a must visit place for visitors. Wadi Al Hawqayn is another picturesque wadi located between Muscat Governorate and Wilayat Rustaq. It had year-round flowing springs and streams, as well as cool waterfalls and palm trees. On the road to Sur from Bidbid lies the lush green Wadi Bani Khalid.
32. Manah The wilayat of Manah is in the Governorate of Al Dakhiliyah, 160km away from Muscat. It is known for its old ruined villages along with the modern houses, mosques, and towers. The wilayat has eight villages: Harat Al Bilad, Mu’ammad, Al Ma’arra, Izz, Al Faiqain, Al Mahiyul, Abu Nakhilah and Mitan. There are several archaeological sites and buildings of which Al Fiqain Castle is the most prominent one.
33. Jabal Akhdar Situated 2,330m above sea level, the temperature is cool here, while the rest of the Gulf experiences scorching heat. You can see beautiful green terraced gardens, and if you love trekking, it’s a paradise for you. Apart from the pomegranates you can see olives, figs, walnuts, and peaches on street stalls and in every house and farm. On the other hand in March and April you can pluck the fresh roses from gardens. You can also see a rose factory where rosewater and perfume is still made using traditional methods.
34. The Land of Frankincense Located in the coastal area of Salalah between Dhariz and Hafa, Al Baleed is one of the ancient cities of Oman and was known to be one of an important commercial port.The Land of Frankincense is one of many UNESCO World Heritage Sites located in Oman and was once the centre of the ancient world’s thriving frankincense trade. Heaps of rubbles can be found scattered all around the main site where the excavation work is still under process. 35. Khareef season The Khareef season is characterised by its cloudy and rainy weather due to the density of clouds and the temperature dropping to less than 30 degrees Celsius in the city of Salalah, while it drops more in the high mountainous areas surrounded by fog associated with light rain. Salalah is transformed into a beautiful oasis due to the light drizzles that cool the air. 36. Bandar Al Khayran Tucked between captivating sandy mountains 21-kilometres up hilly Qantab Road from Muscat, Bandar Al Khayran is an idyllic retreat with crystal clear waters and a soft sand beach that will make you feel a world away. 37. Al Hoota Cave Some 250km away from Muscat is the spectacular Al Hoota Cave amidst plateaus and rugged mountain peaks. Known for its natural formation of stalactites and stalagmites, Al Hoota Cave offers a fascinating insight into the cave that is more than 2 million years old.
38. Ras Al Jinz Turtle Reserve Turtle nesting tours at Ras Al Jinz allow visitors to witness the spectacle in an intimate fashion without fear of interrupting the creatures. The turtle sanctuary at Ras Al Jinz combines an interactive museum with research laboratories and a wide range of amenities for visitors to learn all about the wonders of these ancient creatures in a family-friendly environment. 39. Khor Rori Khawr Rawrī or Khor Rori is a bar-built estuary (or river mouth lagoon) at the mouth of Wādī Darbāt in the Dhofar Governorate, Oman, near Taqah.It is a major breeding ground for birds,and used to act as an important harbour for frankincense trade when it was an open estuary. Khor Rori is best known for the ruins of the ancient fortified port city of Sumhuram on the eastern bank. There are also archeological ruins on the two promontories at the mouth of Khor Rori. It is considered the most attractive to tourists as it contains Khawr Ruri port, famously known as Samharam.
40. Khawr Sham Khawr Sham is located in Khasab and the lagoon covers 20 kilometres. Many villages overlook Khawr Sham, which can be reached only by sea in traditional vessels. Khawr Sham is considered a tourist destination for hiking, camping and watching dolphins. According to Oman’s Ministry of Tourism, “In the middle of Khawr Sham is a small island called Al Telegraph Island, as in 1860 it was used as a base to connect to the telegraph cable.” 41. Daymaniyat Islands Rich in many types of coral reefs, including rare corals, The Daymaniyat Islands Reserve, lies 18 km off the shores of Barka and is 70km west of Muscat. The Ministry of Heritage and Tourism, describing the reserve, said in a statement, “The reserve is a group of nine islands with a total area of 100 hectares. It is distinguished by its beautiful beaches, white sands and clear blue waters. It also includes rare groups of coral reefs and large numbers of sea turtles which take shelter in the islands to lay eggs and nest. There are countless migratory and settlement birds too which can be seen here.” 42. Horse Racing Horse breeding has been a long-treasured passion for Omanis and has always been an interest among Arab nobility. Horse racing is a sport enjoyed by all in Oman. “Interest in horses in Oman is one of the most cherished pastimes for the Omanis,” said the Ministry of Tourism. “Horses symbolise integrity and pride. Because of the horse’s high status and appreciation by Muslims, Oman has been famous since ancient times for raising, breeding, acquiring and caring for horses. Horse racing is a favourite pastime for Omanis. Horse races are held annually, and include the Royal Horse Race, organised by the Royal Stables, and horse racing in the Omani governorates.”
43. Camels Oman has a deep-rooted connection with camels, it is one of the countries in the Gulf region that has accorded a special status for camels. Known as the ‘Ship of the Desert’, camels have an extraordinary ability to withstand thirst and endure long journeys to remote places.
44. Khanjar Of all the symbols and artefacts traditionally associated with Oman’s history, heritage, and culture, few have been so dear to locals and expatriates alike as the khanjar. A classic example of Omani tradition and reputation as one of the jewels of Arabia, the khanjar is a dagger worn for the most exalted and ceremonial of occasions, and residents in the country have not hesitated to express their praise for it.
45. Nizwa Fort Nizwa Fort was recently ranked first in terms of the number of visitors among the castles of the Sultanate. One of the main attractions of the city, Nizwa Fort, an impressive construct under whose shadow the major part of old Nizwa lies. In the olden days, it served as a bastion for noblemen and peasants alike to take shelter from raiders and bandits who attempted to plunder the countryside.
46. Shuwa Shuwa is a traditional Omani meat dish cooked in an underground oven during Eid.
47. Handicraft Oman’s handicrafts that are mostly home-based and done by using simple tools have a huge demand among tourists who buy these artefacts as souvenirs. Showcasing the Sultanate’s rich culture and heritage, these handcrafted products include pottery items, products made of palm fronds, silverware and more. According to Oman’s Ministry of Tourism, “Omani arts and crafts are revered treasures that need to be preserved and popularised. Arts and crafts also serve as the main source of vocation of the citizens in the interior regions of the country. Handicraft industry, if developed properly, can provide huge employment opportunities to artisans that include women and people belonging to interior regions of the country.
48. Wadi Darbat Wadi Darbat is one of the most beautiful wadis in the Governorate of Dhofar due to its stunning views due to greenery, lush orchards, constant flow of water, and seasonal waterfalls. Wadi Darbat is located in the east of the wilayat of Taqah at a distance of 7 kilometers, where Sidr trees and many large shady trees are spread on its sides. Derbat is known to represent a natural park due to its combined elements such as mountains, waterfalls, caves, and flat plains on both the sides, which allows wildlife such as the nests of endemic and migratory birds and various wild animals to exist.
49.Qalhat Once the capital of ancient Oman, the city of Qalhat was recently placed on the UNESCO list of World Heritage Sites for its historical significance and its role in Oman’s evolution between the 11th and 15th centuries. “The Ancient City of Qalhat presents a unique testimony to the Kingdom of Hormuz, as it prospered from the 11th to 16th century CE,” UNESCO informed in a statement. “Ancient Qalhat presents exceptional evidence of a major trade hub, which came under the rule of the Princes of Hormuz and profited from its geo-political position in the region.”
50.Rub Al Khali Home to towering dunes there are many stories of famous explorers having travelled to Rub Al Khali. One of the largest sand deserts in the world, the Rub Al Khali (Empty Quarter) is teeming with wildlife, ranging from reptiles to various birds of prey and smaller mammals. 51. Dolphin Watching Several places in Oman are known for their dolphin habitats. The capital, Muscat, is of course known for dolphin watching, but other areas like the Dimaniyat and Masirah Islands are also popular, as both are great places from which you can spot dolphins, as is Musannah, which is roughly halfway between Muscat and Sohar.
52. Al Hamra Al Hamra is a well-preserved old town in Ad Dakhiliyah, Oman. Walking through its warren of alleys and stone steps is like going back in time. It is home to a number of villages including the mountainside village of Misfat Al Abryeen, with the village of Ghul to the northwest of the town, and Bimah to the north-northeast.The town and province lie on the southern slopes of the Akhdar Mountains.
An interview with Sada Mire dives into the difficulties and rewards of preserving history and letting local perspectives guide heritage management in Somalia and Somaliland.
SOMALIA AND SOMALILAND are home to a rich heritage of archaeological treasures. But until recently, there was only one active, formally trained Somali archaeologist working in the region: Sada Mire.
In 1991, Mire was forced to flee Somalia with her family as a teenager after her father was killed by a genocidal government. She gained asylum in Sweden and eventually earned her Ph.D. in archaeology from University College London. During her studies, she learned that some of the significant stone tools that shaped scientists’ views of evolution came from Somaliland but were taken to Europe during the colonial era.
Inspired, Mire returned to her homeland determined to retell the history of the Horn of Africa and preserve its heritage—despite the difficulty of working in a region where religious sects jealously control narratives around Somali history and identity, and political conflict is causing humanitarian crises.
Somaliland is not officially a nation-state. It’s a self-declared country that is considered part of Somalia. A British protectorate since the 1880s, Somaliland became an independent country recognized by the United Nations on June 26, 1960. Less than a week later, it merged with the newly independent country Somalia. Early political tensions worsened in 1969 when Gen. Mohamed Siad Barre staged a coup and installed himself as president, imposing ethnic nationalist policies that favored one of the main Somali clans over the rest.
In the 1980s, civil war broke out between Barre’s dictatorship and the Somali National Movement, primarily composed of the Isaaq clan, the largest in northwest Somalia, including what is today Somaliland. The Barre government committed acts of genocide against the Isaaq clan, reportedly killing 200,000 Isaaq people between 1987 and 1989. Millions fled during the conflict, including Mire and her family, who belong to the Isaaq clan.
In 1991, with Barre ousted, Somaliland reasserted itself by declaring unilateral independence, this time without international recognition. But Mire always refers to Somalia and Somaliland as separate nations because, she says, “as an anthropologist, I call people what they say they are, and I respect that’s the decision of the country and its people.”
Mire has worked tirelessly to create change that fosters heritage preservation in a region with scant infrastructure to support archaeological work. She established the Department of Tourism and Archaeology in Somaliland and is creating a digital museum that features Somali objects and materials. Mire is deliberate about teaching archaeological skills to local people so they may carry out their own work at the community and institutional levels. All these are steps toward sharing the rich legacy of African peoples with African communities and the rest of the world.
Wenner-Gren Foundation project director and anthropologist Eshe Lewis interviewed Mire via Zoom in May. This interview has been edited for length and clarity.
EL:
Can you talk about your background and how you came to be an archaeologist working in Somalia and Somaliland?
SM:
It’s incredible that I am here now, that I have a university degree, that I even went to high school. My father and mother were educated. My brother now teaches in a university in Somaliland. My twin sister is a gynecological oncologist. In my family, it was understood that you got an education or you did what you could to educate yourself. My twin sister and I were very studious.
But because of the political situation in Somalia at the time, our clan became a target. At the age of 12, I lost all my rights to have an education. We were expelled from school, and we never thought we would be able to go back. From then on, I was self-taught. I read books and learned languages at home. The habit of learning and teaching myself has never left me.
EL:
Why is it important to conduct archaeological research in Somaliland and Somalia? And what are the most fulfilling aspects of the work you’re doing?
SM:
Right from the start, it was all about why we have so little representation of African history and African people, who have existed for over 200,000 years on the African continent. We have contributed so much to culture, science, technology, governance, philosophy, and literature, and there is nothing about it in the history books. In 2022, you have people who have no idea about what Africa has done. So, that is the number one reason I do what I do.
Also, I feel I can make the world a better place. I know that sounds like such a cliché, but I really think that if history books are revised, people will understand what others are worth, and they will appreciate their trajectory. Removing African history and experiences and holistic images from books creates a situation where people know nothing about, and hence fear, African people. And the few that live up to the negative stereotypes become the rule for them.
If your classmate doesn’t know your history, they don’t know you. They cannot. I believe that by understanding a nation’s past, a people’s past, a person’s past, we can appreciate them. We may not like what they do, but we understand them. I feel that there is so much work to be done to shed light on the history of Black people, Africans, and people of color.
EL:
What research and heritage protection work do you do in the region?
SM:
One of the longest research projects I’ve been doing is on medicinal and sacred plants through medical anthropology. I’m also a zooarchaeologist and a bone specialist. So, some of what we are preserving is that kind of archaeological material, including massacre sites from the recent genocide. I’m working on another project about astronomy. We found one of the earliest calendars—a whole ancient rock art site with the calendars painted. We are working with local researchers who study folklore and have created the first traditional Somali calendar.
In Somali nomadic culture, we have our own way of preserving heritage and an understanding of heritage that really clashed with [Western] best practices and this notion of monuments and artifacts—the more dogmatic UNESCO formula. UNESCO now covers intangible heritage, but often when Westerners do archaeology in the Horn of Africa—and especially in the Somali region—it’s really extractive. It comes from a tradition of going somewhere with the agenda of getting data out and filling a gap. That scientific and/or, often, Eurocentric gap is not the gap of the people.
Somalis challenged me right from the start when I said, “You don’t protect archaeological sites. The museums are being looted. You don’t care about your heritage!” They said, “No, that’s not our heritage.” I was confused, as a Western-educated student, that we did not care about these objects. I asked, “What is your heritage if you don’t care about this?” And they said, “Ah! Now we’ll tell you.”
EL:
How did you respond?
SM:
I developed something I called the Knowledge-Centered Approach based on what I learned about heritage from them, and this is what guides me. It’s the preservation of knowledge and skill rather than objects and artifacts. Heritage is performance that takes place on different mediums. You know, if you are in a scene, there is a sofa, maybe a chair, the way you are dressed, how you look, speak, and act. That is our heritage! That shows us as living, thinking human beings with logic.
I developed a framework to study this. It is called the ritual set, and I outlined it in my book Divine Fertility. Understanding African peoples’ logic links us with our past. In my own work it’s about an ideology of a sacred kinship and sustainability. This is the whole idea behind my book.
I explore Somalis’ questions about their identity. Who were we? Where do we come from? Why have we been told we are Arabs when we are Africans? Clearly, we are Black, and we are in Africa.
I also have personal questions about my heritage. Somalis are Muslims, but did we ever have any other ideology? Were we at some point something else? Why do we only know Islam?
Why do we think our ancestors were all from Arab countries, when in fact we are genetically the same as the Oromo, who are our neighbors? We have 50 percent lexical similarity. They look like me, I look like them, we practice the same traditional rituals. They may be Christian, and we may be Muslim, but we share Indigenous culture. Those questions have really not been answered by archaeologists or historians working in the Horn of Africa, local or foreign. There is a huge scientific gap, and for that public, I fill that gap.
EL:
Has there been any backlash to your work?
SM:
In 2009, my Ph.D. dissertation was put under restricted access because I was threatened by extremists. As soon as my book was published in 2020, I faced fresh threats from ideologues who are not interested in scientific research or common sense.
EL:
What is the source of this reaction?
SM:
This is misogyny. These are people who hate women and who use anything they can to stop them. They also fear intellectual women—and are afraid that there’s somebody researching and finding diversity in our past. However, this is not only restricted to my region; extremists of all religions have always dogmatically advanced a certain purity and homogeneity. Look at what is happening in India. I wrote my first ever academic article on the Ayodhya conflict in India, and I was prepared when I entered the Horn that I would have to deal with dogmatic views on our past.
There is a plurality of practices, identities, landscape hues, and traditions that link us to our African heritage. And it’s not a bad place to be from if you really open your mind and understand the heritage of this place, the history of food production, the linguistic plurality of Ethiopia, the Nile civilizations of Meroe, Aksum, Nubia, all the way to Upper and Lower Egypt. You have Rwanda and Uganda, with [one of] the earliest iron productions anywhere in the world, an independent invention! The history and heritage are incredible!
EL:
What are some of the challenges you face when doing heritage preservation in a conflict zone?
SM:
Everything I do in this region is soaked in challenges.
This is a post-conflict situation where the country is not officially recognized, where there are no legal instruments and no notion of heritage. My paper in 2007 was the first study of heritage in Somaliland. The heritage work I’ve been doing the past 15 years has involved establishing a law for heritage protection and physically protecting sites through measures like fencing and hiring guardians and custodians, but also preservation so that we have digital documentation and heritage research.
But the lack of understanding of heritage creates more challenges. People see Westerners who have worked there, and without exception, none of them has worked on heritage. Everything has been “go and dig.” This has also led to conflict within the people I train. They say, “Sada, you never do excavations. You’re the odd one because you’re not digging.” And I say, “How can we excavate when we don’t have laws or a single museum?” We dig a grave, and then what? What is protecting that grave? What are the legal instruments that oblige anybody to protect it or to hold others accountable?
The people who are coming here to dig have laws and museums in their countries. The contracts are signed with their laws, even though it’s our country. There’s a knowledge and awareness gap with the locals who don’t understand the way they are being exploited. There’s a sense of archaeology as a White man’s sport, as fun and extractive and magical—all these words that mystify it for local people. If someone comes along and says, “Let’s dig up what’s in there,” it appeals to our human curiosity.
That was the archaeological stance 400 years ago. But in Africa, [some people think] it’s OK for it to be at that level today.
There are so many Africans who are interested in this field, have awareness, and want to change things.
EL:
Can you talk about your efforts to encourage more Africans to get involved in heritage preservation and to collaborate across countries?
SM:
When I was at Leiden University, I created the online course Heritage Under Threat because I knew a lot of people didn’t have the opportunity to come to a place like Leiden to study a world-class course. Over 7,000 people have taken part. This was around 2015, when not many Black people were professors of archaeology and teaching online courses. So, for students it was a free, advanced course taught by a Black woman with a lot of African material that everybody could take part in. From that experience, I realized there are so many Africans who are interested in this field, who have awareness, and who want to change things.
When I created the Horn Heritage Foundation, the idea was to work in Ethiopia, Kenya, Somalia, Somaliland, Eritrea, and to have a regional exchange. And that’s what we’re doing—coordinating on a regional level so we are not isolated in our thinking. This has been one of the colonial goals within Africa: to isolate people from each other so they don’t value each other or each other’s experiences and contributions—to keep them unaware.
Academic divide and rule continues through gatekeeping. For example, funding is allocated through Western institutions by Western, and often White, male panels. Often, those coming to Africa with the funding prefer to work with people who will go along with whatever they are doing. There’s a lot of that going on, unfortunately.That is exactly what I was hinting at in my piece in The Guardian —that African heritage is still very much neglected, and the whole system is rather self-serving. It does not help that in various parts of Africa there are conflicts that limit how much can be done on the ground. So people, including foreign teams, tend to not leave the beaten track—not just physically but also conceptually. This impacts African heritage and its future.
What archaeology analyzes are things we have shed over the generations that come from our bodies, our movement, our intellectual process. When that continuity is denied, we are alienated from our history and then reintroduced to it by someone coming from hundreds of miles away. In this way, archaeological tools have been used to aid the colonial process.
EL:
What can be done to change this, to create a path toward a different future?
SM:
I am one of the few African archaeologists who have worked in several African countries. We need greater interaction and collaboration between African archaeologists in the continent. Africans need to have access to tools so they can do the work themselves. Online courses and free or accessible outlets help to do that.
When we were doing the digital heritage project documenting rock art, we were interested in training people using what they have. You have an iPhone? You can do a lot with an iPhone. You can edit and be the author and present [at a conference]. You can advocate. As Africans, we should have our own organic questions about our own identity and culture, and have the opportunity to explore them.
That’s what I mean when I say “cultural heritage is a basic human need.” It’s not something we should get from somewhere else; it’s already here. We are experienced. We are living that reality. It’s ours.
