Region and culture have been influenced in shaping the past architecture space. It is to examine that vernacular architecture in the modem cities of the United Arab Emirates (UAE). And how this view creates obstacles in the interaction of satisfying historic building forms and techniques. The greatest obstacle is the complex symbolic role that these buildings play in modem nation building. The objective of this study is to analysis the interaction between Tradition and Modernity in contemporary architecture and its relationship to the vernacular and cultural aspects, as evident in the case of the United Arab Emirates. While historic buildings are viewed with homesickness, they are also not deemed suitable for contemporary life and have been isolated in the process of economic and social development, separated from enlivening social activities, historic architecture in the UAE seems designed to survive only as outdoor museum displays.
From the beginning human being were just travelers changing from one place to another. According to the temperature, water, and ordinary recourses. They settled in a place which is more comfortable for them. Human beings gather around to make living. And that way of living identified their culture. Every nation has a distinctive culture. Human living started from our first parent (Hawa and eve) who came to their Earth then they made living out of Natural Material which were available at their time. This shows that human beings adapt their environment according to their progress, movements, death, and decay etc. Thus, all living including man and their environment are mutually responsive to each other in many ways. Human beings (society) and the environment are dependent. If the natural environment helped in the development of different structures of the society, on the one hand, the existence and quality of environment now rest on the responses of these social structures to the environment on the other hand. Human life is directly and indirectly affected by climatic conditions. The vernacular architecture utilizes these conditions in order to provide dwellers with the comfort they seek. Vernacular building is a building built by local people using traditional technologies from locally available materials matching the environmental context to accommodate domestic
ways of life it is a description that is completely in accordance with what is known today as sustainability. Everything that human does is a response to the environment. The shape of the land affected where human moved. The weather was something with which to contend Because of the weather human being started to spend most of the times indoor .
Bedouins are animal herders who migrate into the desert during the rainy winter season and move back toward the cultivated land in the dry summer months. Bedouin tribes have traditionally been classified according to the animal species that are the basis of their livelihood. Camel nomads occupy huge territories and are organized into large tribes in the Sahara, Syrian, and Arabian deserts. Sheep and goat nomads have smaller ranges, staying mainly near the cultivated regions of Jordan, Syria, and Iraq. Cattle nomads are found chiefly in South Arabia and in Sudan, where they are called Baqarah (Baggara). Historically many Bedouin groups also raided trade caravans and villages at the margins of settled areas or extracted payments from settled areas in return for protection. Bedouins are people who have historically inhabited the desert regions in North Africa, the Arabian Peninsula, and the Levants (Figure 1).
In Arabia there are many desert areas suited to the life of the
Bedouins. As already mentioned above, one tends first to think
of such lands in terms of sand-deserts. The largest of these is
the Rub ‘al-Khali (the empty quarter), the famous sand-desert
in southern Arabia extending from Oman in the east to the
Yemeni frontier in the west and to Najd in the north. Its area is
about twice that of all of France and many regions of it remain
unknown, despite the writing about it by western explorers,
most notably Bertram Thomas, ST. John Philby, and Wilfred the
siger. To the north it merges into the second sand-desert, the
Dhana’. Which lies to the west of the Asha region, runs parallel
to it and to the and to the Arabian Gulf, and connects the Rub
al- Khali to the sand-desert of the Nafud. The third is the sanddesert
of the Nafud, which covers the norther Hijaz as far as the
Gulf of al – Aqaba. According to some estimate, there is enough
sand in these deserts in Saudi Arabia alone to encircle the entire
world with a belt of sand nine meters wide and one meter deep.
There is also the sand-desert of Sinai, to the north and west of al-
Aqaba, and finally the northern sand-desert of Sinai, to the north
and west of al-Aqaba, and finally the northern sand-desert, the
major part of which is called the Syrian Desert, or Badiyat alsham.
Although it does contain broad expanses of sand here and
there, the Syrian desert is not a sand-desert comparable to the
other four. Indeed, in many parts of it there is good soil, where
many more kinds of herbage will grow than in the other sanddeserts,
making it a paradise for the Bedouin seeking a place
to stop and graze his animals. The Syrian desert spreads itself
out in the form of a great triangle. One base angle lies above the
Iraqi city of al-Basra on the Arabian Gulf, and is connected to the
other, above the gulf of al-Aqaba on the Red Sea, by an imaginary
line cutting across Iraq, the kingdom of Saudi Arabia, and the
Hashemite kingdom of Jordan (Figure 2).
The third great angle (in the shape of an arch) lies west of
Tadmur in Syria and near the peripheries of the Euphrates in the
jazira. As already suggested, this desert should more properly
be called by this name in order to distinguish it from the sand
-desert mentioned above. Traditional Arab usage divides the
northern desert into three desert zones: the Syria desert in
southern Syria, the jazira desert adjoining turkey in Northern
Syria, and the Iraqi Desert in southern and western Iraq. In
these three deserts there is little rain, the annual average not
exceeding a few centimeters. It is more plentiful in the north
than in the south, and usually occurs only in the winter, though
some rain may occasionally fall in the autumn or early spring.
Southeasterly or northwesterly winds are conducive to rainfall;
but when the wind shifts to the north, the clouds disperse and
rain ceases .
Traditionally, the Bedouin’s home, the tent, is divided into
three sections by curtains: the men’s section, the family section
and the kitchen. In the men’s area, guests are received around
the hearth where the host prepares coffee on the fire. This is the
center of Bedouin social life. Tea is served as a welcome drink;
coffee is usually prepared after the meal and is the last drink
before the guest leaves. The serving of food and drink represents
the generous hospitality of the host. The men pass the evening
trading news and discussing their animals. Separated from them
by a curtain, the women gather in the family area and kitchen
along with their small children to bake bread and prepare the
main meal. A dinner of rice and chunks of mutton or lamb are
then served to the gathered guests (Figure 3)
This is the center of Bedouin social life. Tea is served as a
welcome drink; coffee is usually prepared after the meal and is
the last drink before the guest leaves. The serving of food and
drink represents the generous hospitality of the host. The men
pass the evening trading news and discussing their animals.
Separated from them by a curtain, the women gather in the
family area and kitchen along with their small children to bake
bread and prepare the main meal. A dinner of rice and chunks of
mutton or lamb are then served to the gathered guests. Women
occupy a very important position in Bedouin society. Not only
do they raise the children, herd the sheep, milk the animals,
cook, spin yarn and make the clothes, but they also weave the
cloth that constitutes the tent. The Bedouin men gather around
the fire, sharing stories and sipping coffee. Traditionally, one of
the men recites poetry or sings. To mark the end of the evening,
the host burns incense in a makhaira (incense burner) passing
it to each of his guests to inhale and fan their clothes. Poetry
has been a central cultural form of expression for the Bedouins
throughout their history. In early centuries of Islamic history,
Bedouin poetry represented the ideal standard for other literary
achievements, as well as for the Arabic language. The traditional
foods of the Bedouin are dairy products and meat. Bedouins sell
and barter products in order to obtain agricultural food from
sedentary peoples (Figure 4). Bedouins are often stereotyped as
constantly wandering the desert in search of water and food for
their flocks. This state of constant wondering is called “Terhaal”.
Only a small portion of Bedouin can still be regarded as true
nomads, while many have settled down to cultivate crops rather
than drive their animals across the desert. Most Bedouin have
combined the two lifestyles to some degree. Those Bedouins
who still practice pastoralism will camp in one spot for a few
months at a time, grazing their herds of goats, sheep or camels
until the fodder found in the area is exhausted. Bedouins are
most famous for their hospitality, and it is part of their creedrooted
in the harshness of desert life-that no traveler is turned
away. The tribal structure of Arab society is also most visible
among the Bedouins, where the clan is at the center of social
life. Each Bedouin family has its own tent, a collection (hayy) of
which constitutes a clan (qawm). A number of these clans make
up a tribe, or qabila. They are continued to be hailed by other
Arabs as ‘ideal’ Arabs because of their rich oral poetic tradition,
their lifestyle and their code of honor. Bedouin are distinct from
other Arab’s because of their extensive kinship networks (which
provide them with community support and the basic needs to
survive) and their rich culture. These networks are traditionally
to ensure safety of families and to protect their property .
Just as the lion is the noblest and strongest of the predatory
mammals, the falcon is regarded as the strongest and noblest
of birds. As the poet Iliya Abu Madi said on this subject. “If you
would be wild, then fierce lion be; or flying on wing, a falcon let’s
In praise of the falcon they used to say: ‘The best of images is
that combining three features a falcon on the hand of a man on
the back of a horse. Boasting of himself, the Umayyad poet ‘Umar
ibn Abi Rabi speaks of a visit to one of his female companions:
Naught will surprise them like those cream-colored camels, with
riders and packs as they came up the hill, and a horseman with
falcon whom they pointed out to her with compliments fine,
saying, “look, if you will.”
The Bedouins purchase falcons from village folk in the
settled lands adjoining the desert in Syria, Najd, the Hijaz, and
Kuwait, as do amirs and shaykhs in most of the Arab emirates.
The series of falcons are to be found in rocky heights and
mountain, where you can see experts in such matters searching
the rocky mountain tops until they find their way to the bird’s
nest or climbing a cliff where they see a falcon’s aerie so they can
collect its chicks while they are small. There are usually three
chicks per nest, and these the collectors take before they leave
the nest to fly (Figure 5). The falcon can catch most kinds of
birds, such as the pigeon, partridge, francolin sand grouse, and
others like them; but the largest bird it can kill is the bustard. It
can also catch all kinds of rabbits and some Bedouins even go so
far as to claim that the falcon hunts the gazelle. In fact, it does
sometimes help in gazelle hunting if trained to do so. When the
hunter sees the salukis chasing a gazelle, he sends up the falcon,
which flies over the gazelles, swoops down on its head as it runs
before the dogs, and obstructs it’s vision by flying in front of it.
Or it may land on the gazelle’s head and strike it with its beak,
thereby impeding its progress so that the dogs can catch up to it
and kill it. Just as al-Farazdaq wished that he were together with
his beloved, his drinking cup, and a falcon to catch a bustard so
the two of them could eat piece of its meat, so the Rwayli poet
wished that he had a falcon and a hunting dog to turn loose to
hunt as he stood near some beautiful girls about to break camp:
“Would that a hound and a bird were mine, and saddle cinched
on a young camel fine. Twixt guard and tribe would fall our pace,
to call the hound while bird does chase” .
The horse is great influence in the life of the Arabs in general
and the Bedouins in particular and played a significant role in
the military successes achieved by the Arabs in their long history.
Arabian horses have been renowned throughout the world since
remote antiquity. Horse breeders in many areas outside the Arab
world have begun to import and breed Arabians, and have striven
to mix the strains of their horses with Arabian blood; as a the
result, one now only rarely finds beautiful thoroughbred horses
whose blood lines are not mixed with those of the Arabian. There
is no image that reflects the Arab sense of pride as beautifully
as does the image of an Arab on a thoroughbred horse. Indeed,
the word furusiya (“horsemanship”) in the Arabic language,
and its connotations of gallantry, nobility, might, and fortitude,
are derived from terms for the mare (faras) and the horseman
(faris), and the word faris has also come to mean “hero.” As their
port said: If hero you’d be, then be like Ali; Or if poet you’d be,
then be like Ibn Hani (Figure 6).
There is no scope of vernacular architecture in middle east.
As they are trading in modern architecture. But the root and
historical of middle East is all about vernacular architecture so
they preserved their old buildings to keep their culture more
appealing to the world. But since contemporary design are
in demand their cultural building is hidden with tall building.
So, to revive their culture it’s necessary redesign the interior
of the museum. The concept of the vernacular as a progenitor
of urban and architectural ideas has been a subject of debate
over three decades. To look for urban or architectural ideas
based on the actual arrangement of spaces and buildings of a
locality or a region, increasingly becomes an answer. In a sense,
the vernacular combines the best of both worlds: it is both
conservative and radical, pragmatically based in experience
while also being a source for new urban and architectural
solutions. Urban planners, urban designers and architects turn
to the vernacular to reestablish contact with the fundamental
nature of arrangements of spaces and building, and to recreate
a basic urban and architectural form. It is a return to the
roots, or fundamentals. The vernacular represents a truth of
fundamentals and is more at home with the landscape. (Eben
Saleh, n.d.) Middle east is trading center and people visit around
the world for business. Other then business it’s a land which
is architecturally beautiful. People also come for tourism. Its
country rich of oil, camels and dates. The lack of moisture in
the air means that there’s a lot less mold in the desert. The lack
of rain also means that many more opportunities to go outside
and hike. Exercise is one of the best ways to keep stress low.
The significant of this place is that people visit from different
countries. So, it’s important to show the culture and preserve
their heritage in old building Dubai Museum .
My aim is to connect tourist and local people with the rich
culture of middle East. And to reviving their culture inside old
building Dubai museum. So, Individual spend most of their
days in the museum, and to know history of middle east desert
and Bedouins. It will be a place where people will interact and
explore real culture and heritage of United state of emirates UAE.
The interior of the structure will be traditional. And the material
will be of dessert nature. Finally, I offer some observations on
what might be done to encourage the appreciation of historic
buildings and the expanded role they might play in contemporary
In-order to design anything, whether according to a specific
set of rules or not, a plan needs to be devised which will ensure
throughout the whole process that everything is being carried
out accordingly. In this thesis, the plan devised was simple yet
carefully strategized. To ensure effective design, the location
was first surveyed, and current design was noted. Then the
neighboring locations were identified and their purpose as well
as adjacency to the building was noted for future reference. It
was decided that by doing this, not only would it benefit the
users of that location but would do for the surrounding locations
A place said, to be like a sahra is expensive and a people
are said to be folk of the Sahara when they go out to Avast open
space where there is nothing to conceal them from view. A land
called a sahra is generally level terrain, which both smooth and
rugged places, but no prominent hills. When the people go out
from the settled areas to the grazing ground of the Santa land,
they are called Bedouins (badw). It is obvious from this that
there is no great difference between the two terms. Indeed, some
of the dictionaries draw no distinction at all between them; in
such works we find that “the badiya is the sahra and the sahra
is the badiya. Today the dessert are a focus of world attention
because of their resources, primarily oil and petroleum by –
products, and because of their vast extend, which according to
some scholarly estimates comes to a total of approximately eight
million square miles, or about one seventh of the land surface of
the earth .
Site location: The physical area of Al- Fahadi Historical
District is located at Al-Hamriyah bur Dubai. It is the area of
traditional style building in typical materials housing arts and
cultural Exhibits and museums. The location is important to
consider because it effects the building and the environments.
They are I have selected is very old and historical building of
dubai. All the neighboring building which are very old is restored
with dubai culture and heritage. It is a tangible entity and work
influence on the area through several factors.
Terrain: The physical topography of the land help us to
understand the horizontal and vertical dimensions of the land.
The land can be of Alluvial plain, soil plain, rugged desert, sandy
plain or any other plain. Topography help us to understand the
land surface and it dimensions. The natural geography of the
area was an estuary (a landform consisting of a penetration of
the sea in the coast) or creek, which, despite its shallow depth,
offered natural conditions for development of a port. Dubai
Creek was extended in the 50s to facilitate the port’s functions.
This creek divided the original city into two parts: Deira and Bur
Dubai northeast to southwest (Figure 7).
Climate: The temperature of any area plays important role
in affecting the building directly. So before selecting a site we
have to consider every climate factor. Middle East is very dry and
hot land. Due to the harsh weather the nomads used to travel
from one place to another by means of their camels. It is arid
steppe region land. The amount of yearly rainfall is very rare
may be once in the whole year. The soil red lines show maximum
temperature of average day for every month. And the soil blue
line shows the average minimum temperature of average day
for every month. Dash red and dash blue line indicate average of
the hottest days and coldest nights of each month for the whole
year. Bedouins migrated into this desert during the rainy season
and move back towards cultivated land in the city of summer
months. The desert climate is harsh during the day, hot and
dry, the relative humidity sometimes dropping as low as about
seven percent. The level the rises during the night, and water
vapor condenses as drops of dew that after dawn one can see
soaking the ground and revitalizing the herbage. In spring, some
women go out to place thick with herbage and collect the dew in
their waterskin; and livestock that graze on such herbage may
sometimes go, if only for a short while, without finding water,
as we shall see when we take up the subject of desert animals
and birds (Figure 8). The desert heat is intense, in the summer
sometimes rising to more then 50°C. in the shade, and at night
falling to about 20°C. the combination of dry climate with the
extremes and erratic fluctuations in temperature during the
summer permits only certain special kinds of tree and plants
to live in the desert. These are thorny or thorn- like types (if
I may be permitted this term), the leave of which do not have
large surface area through which water would evaporate during
the intense heat of spring and summer. Animal must be of those
particular species that can live from these plants, both green
and dry, and that can go without water for a longer period of
time than other animals can endure. The desert environment
may be harsh and life in it miserable, but its climate is generally
salubrious. As am Maqrizi reports: Umar ibn al khattab related
that he asked ka’b al Ahbar about the natural characteristics of
the lands and the innate dispositions of those who lived in them.
Ka’s replied: “when Almighty God created things, he made for
each of them a partner. Intellect said, ‘I am setting out for Syria;’
and Discord said, ‘And I go with you.’ Hardship said, ‘I am setting
out for desert;’ and salubrity Said, ‘And I go with you.’
In later technology the badious build the building using wind
tower which is also called (barajils). Wind tower is built in square
shape and is located at the social area of the building. From
above I we can understand the working of wind tower. In blue
color indicates the breeze air from outside is going inside the
home, it ventilates the house even with the doors closed. And the
green color, the air is sucked and taken out of the house. Before
the concept of widow, majority nomads used the technique of
wind tower so that the air enter from all sides of the house and
ventilation will be maximum (Figure 9).
Access points: The roads, streets or path which lead to the
space, the way the space is approached has huge impact on itself.
Neighborhood: The physical context of space, is surrounded
by heritage and cultural buildings. Unfortunately, the building
is now lost in between modern building of Dubai. Al Fahidi
Historical Neighborhood identified as most visited place in
Dubai by lot of cultural explorers & tourists. Al fahidi is located in
cultural and heritage district. Following is the neighborhood of
Al- Fahadi Historical building. XVA gallery, Majlis Alareesh, Wall
of old Dubai, Drawing and engraving, Coin museum bur Dubai,
Architectural heritage society, Emirates philatelic association,
Arabian tea house restaurants and café, Sheikh Mohammad
center for cultural understanding (Figure 10).
History: The reason why the space exists at the first place,
and why it was reserved till now? Is something worth considering.
The building Al Fahidi Historical District (Bastakiya) is located at
but Dubai. And it was build constructed by Muhammad shareef
Al olama (1930-1931). The building surface area is about 663
square meters. It is of two-story building and it’s linked by
three stone staircases around central closed yard. Al bastakiya
is a very rich in its architecture structures such as wind tower
(barajeel), columns, arches, their capital and wooden ornaments.
Al basatakiya is surrounded by other heritage buildings (Figure
Stakeholders: The class and type of people that live there
and the bond between them. Bedouin used to live in this dry
land. Bedouin are people who lived with animals’ herders.
Animal (camels) are their transportation mean and are basis
of their livelihood. Pedestrians of that area used to build their
house through vernacular architecture. their level of interaction
with the environment and communities surrounding them all
come under this factor of analysis.
Tangibles: The tangible entities serve as solid masses
defining each point of an urban space. Dubai museum is
surrounded by other historical building mentioned above.
This historical site is cultural district and is located in old side
of Dubai. The building is well maintained, and tours and local
people visit this museum.
Functionality: The specific purposes and functions of this
building is visit and see the historical cultural and heritage of the
building. Majority people visit to the museum is the local people.
Tourist also visit this place but not often.
Louvre Abu Dubai Museum is located at saadiyat island. The
Louvre Abu Dhabi is an art and civilization museum, located in
Abu Dhabi, UAE. The museum was established on 8 November
2017. It is part of a thirty-year agreement between the city of
Abu Dhabi and the French government. The museum is located
on the Saadiyat Island Cultural District. It is approximately
24,000 square meters (260,000 sq. ft) in size, with 8,000 square
meters (86,000 sq. ft) of galleries, making it the largest art
museum in the Arabian Peninsula. Louvre Abu Dubai museum
was completed in eight years (2009-2017). The architect of
louvre any Dubai is Jean Nouvel (France architect) the idea of this
building was to create a bridge museum of Africa, Asia, middle
east, and Europe. France paid €399 million for thirty-year use
and loaned three-hundred artworks from thirteen different
museum in France. And the museum collected two hundred
pieces thirty-five artwork from its own collections. This museum
was built and balanced on the water front of saadiyat island, half
a kilometer off the coastal mainland (Figure 12).
Born out of an intergovernmental agreement signed on
March 6, 2007, between the United Arab Emirates and France,
the Louvre Abu Dhabi is the first universal museum in the Arab
world. The museum brings the Louvre name to Abu Dhabi and
presents both ancient and contemporary works of historic,
cultural, and sociological interest from around the world .
Louvre Abu Dubai museum was built with concept of Middle
East small culture. The idea was to connect fifty-five blocks and
each block represented different tasks. Nouvel sought to create a
“neighborhood of Art”, as he scattered of fifty-five white blocks,
the louvre Abu Dubai is spread-eagled out as if it were a village
on a water, complete with a maze of intersecting passages.
Louvre Abu Dubai museum has twelve Gallery showcase, sixhundred
twenty artwork. Painting, Neo-classical sculpture, and
contemporary installation arranged chronologically from prehistory
to the present. This museum is also called “humanity in
New light” and louvre museum represent the culture of middle
east and it is the Anti-thesis of Burj- Arab (Figure 13).
To give the interior the impact of “Rain of light” was far from
easy. The steel dome structure was inspired from Eiffel tower in
Paris, France which was built on 1791, it was public space meant
for everyone. The idea was to “bring together monuments to all
the sciences and Arts”. Engineer Bur happold, designed the steel
done structure and the vast done has span of five-ninety feet
and one-thousand eight hundred fifty feet circumference. Most
extreme climates, and it’s spectacular done plays an important
role in the museum’s Environment strategy. It acts as a shading
canopy to protect the outdoor plaza and the building below
from the suns intense heat. Clustered under the Dome, fifty-five
individual building make up the museum city. 600,000 sq. Feet
around 58,000 sq. Feet of art and exhibition spaces are arranged
in a group of simple geometric forms haphazardly arranged in
reference to traditional city. These galleries have to adhere to
strict international standard protecting artwork. To regulate the
amount of daylight entering the galleries every window and roof
light has three blinds. Two diffusers and a blackout blind. These
operates automatically depending on the time of the day. The
time of year and how much daylight is present with its impressive
art, architecture and engineering, the louvre’s dessert outpost it
set to become a key landmark in Abu Dubai (Figure 14).
The Dome is perforated to create an internal effect. The
Dome is an extremely complex structure constructed of more
than 400,000 individual elements weighting 12,000 tones almost
as much as Eiffel tower. The dome’s structure is a steel space
frame that rests on just four support. “This micro-city requires
a microclimate that would give the visitor a feeling of entering
a different world. The building is covered with a large dome, a
form common to all civilizations. The dome is made of a web of
different patterns interlaced into a translucent ceiling, which
lets a diffuse, magical light come through in the best tradition
of great Arabian architecture. Water is given a crucial role, both
in reflecting every part of the building and acting as a psyche,
and in creating, with a little help from the wind, a comfortable
microclimate.” Each pattern is different than the other. First
layer is pattern is wider than its top patter the design gets
Complicated from bottom to top this way it will create opening
each opening space will have different patterns. After many try
and performance this steel dome was constructed in is perfect
shape. The dome’s steel structure core is covered with eight
perforated layer of cladding four on top and four underneath .
Construction of the dome
To construct the Dome, eighty-five super-sized steel
elements, each weighting between 50 and 70 tones, were craned
into place, supported by nearly 120 temporary towers. These
elements were joined together with steel connectors once
complete; the whole dome was lifted off the temporary tower
and lowered 15 inches down onto the four permanent piers. The
result of years of testing, including a full-size mockup placed on
site carefully calibrated to modulate the light and temperature
conditions of the internal space. Holding it together is a mosque
like dome, (or church) resplendent with silver lattice work
futuristic almost rising above a bed of gentle, ripping seawater
that fills the outer corridors. The depth of the building is 24,000
sq. Foot under the water and to make the building foundation is
stronger. The material used in the exterior of the wall is white
Interior of louvre
The sculpture shines in the last room of louvre Abu Dubai.
But the sculpture has history dating back to 1919 when
louvre Abu Dubai opened last November, Ai Weiwei’s dazzling
fountain of light, a twisting steel containing 32,400 glass crystal,
quickly became a social media star. Placed in the gallery of the
permanent collection, the sculpture caps the journey through
the museum. Above it a panel has been removed in the ceiling,
as if the structure itself winds outwards the story done above
the reflection of the glass pendants danced on the surface, an
aqueous element that appeared in its title, working progress
(fountain of light).
Designing a museum must relate of the culture of that
particular area. The architect Jean novel studied the history and
culture of Arab and designed according to their culture. So now
this museum speaks out more about Arab culture. The museum
has strong meaning and it’s previous to Arabs. “A museum,” said
Novel, as we wove our way through alleyways and courtyards,
past reflective canals of water that lend a Venetian air, “should
be part of the town and of life.”
Fathy devoted himself to housing the poor in developing
nations and deserves study by anyone involved in rural
improvement. Fathy worked to create an indigenous environment
atand in and in doing so to improve the economy and the
standard of living in rural areas. He integrated his knowledge
of the rural Egyptian economic situation with a wide knowledge
of ancient architectural and town design techniques. He trained
local inhabitants to make their own materials and build their
own buildings.Climatic conditions, public health considerations
and ancient craft skills also affected his design decisions .
“No other project dominates this mature phase of the
architect’s work as much as the village of New Baris, in a way
that is comparable to the notoriety of New Gourna twenty years
before. There are so many contrasting factors between the two
projects that it is beneficial to examine the parallels between
them. Discovery of a large water well sixty kilometers south of
the Kharga Oasis in 1963, which had been estimated to have the
capacity to continuously irrigate up to 1000 acres of land, led the
Organization for Desert Development to propose an agricultural
community here at that time.
Hassan Fathy was a noted Egyptian architect who pioneered
appropriate technology for building in Egypt, especially by
working to reestablish the use of adobe and traditional as
opposed to western building designs and lay-outs. Fathy was
recognized with the Aga Khan Chairman’s Award for Architecture
in 1980. In 2017, Google celebrated Fathy with a Google Doodle
for “pioneering new methods [in architecture], respecting
tradition, and valuing all walks of life” (Figure 15).
As he himself describes it: “Baris was an interesting problem
in which I was to create all the parts of a community, to bring
together in the best manner possible people whom I did not
know. All that I had at my disposal were demographic, geographic
and climatic surveys. I had to provide the aesthetics, the sense of
man in a space constructed by man”.
Fathy concentrated on a thorough study of both the
traditional architecture and climate of the region. In addition
to examining the fourth century AD mudbrick ruins of the
necropolis of Bagawat nearby, he also closely observed the
existing village of Kharga, where the material used, as well as
the width and orientation of the streets and introverted forms
of the houses effectively offset summer temperatures as high as
50C degrees that could potentially cause serious physiological
problems for the people living there. New Gourna was a housing
project masterminded by Hassan Fathy with the objective of rehousing
the Seven Thousand people of Gourna, a village built on
the site of the Tomb of the Nobles, part of the ancient cemetery of
Thebes (now Luxor, Egypt). The project incorporated traditional
techniques and materials and vernacular styles with the benefit
of contemporary know-how, generating an economically and
ecologically sustainable building ethos that was integral to the
community that would occupy the village.
The class and type of people that live there and the bond
between them. Bedouin used to live in this dry land. Bedouin
are people who lived with animals’ herders. Animal (camels)
are their transportation mean and are basis of their livelihood.
Pedestrians of that area used to build their house through
vernacular architecture. their level of interaction with the
environment and communities surrounding them all come
under this factor of analysis.
User analysis and research
Q. when you are traveling, how do you pick a museum to
visit? (Figure 16).
Q. Does the museum interior experience take you to the lifestyle of Arabs (Bedouins)? (Figure 17).
Q. After you have visited a museum and had favorable experience, is your response mostly based on? (Figure 18).
Q. Does one part of a museum experience have more importance to you than another? (Figure 19).
From all this analysis i have learn how human can have
impact on the building. Need and requirement of people should
be considered it throughout the design.
The thesis paper focuses on badious lifestyle and their
vernacular architecture. badious living style and the way the
create their spaces speaks out for middle east culture. Although
the country old heritage culture is covered with modern
architecture building people still visit and explore the real culture
of middle east. My aim is to design museum interior which will
give more meaning to the culture of Arabian peninsulas.
A chronology key of middle east
The city was first mention in book of geography An Ancient
book dating back to the year 1095. In earlier times, it was part
of byzantine Empire’s pre-historical communities, which were
eventually conquered by Umayyad caliph group
1833 – The Maktoum clan, which is part of the Bani yas tribe,
takes over the small fishing settlement of Dubai
1892 – The pearling industry flourishes in Dubai. Foreign
traders arrive, doubling the population.
1912 – The school, Al Ahmadiyya school was built. Today it
has been restored historical site in old Dubai.
1930 – The recession hits the pearl industry, resulting into
tension and conflict among ruling families in Dubai and
1958 – Sheikh Rashid become the ruler of Dubai after the
death of his father
1966 – Oil is discovered in Dubai, attracting foreign traders
and enhancing economic growth
1971 – Dubai join other Emirates to form the United Arab
1973 – The dirhams (AED) Become the official unit of
currency in Dubai
1985 – Dubai’s flagship carrier, Emirates is established, and
the city begins to transform into a tourist destination.
1990 – Sheikh Maktoum becomes the ruler of Dubai, after
the death of his father, sheikh Rashid.
2003 – Dubai is recognized by the world bank and
international monetary fund as a financial Hub
2006 – Sheikh Mohammad becomes the prime minister and
vice president of the UA, and ruler of Dubai.
2010 – The tallest building in the world, burn khalif was
The intent of the design in this thesis is to revive the culture
of Middle East. And fulfil client needs and provide them with a
best possible solution through our ideas and designs. Now these
are the original floor
a) Al Fahad Historical Neighborhood is very old building,
but its interior is very simple.
b) Because of advance architectural building old museum
are not much visible
c) So, I will in traduce live caring space and traditional
handmade inside the museum.
d) The museum should stand out for the badious inside
e) To create more welcoming spaces for the tourist.
f) To introduce badious culture in more advanced way.
g) To unite the inside with the outside, creating interaction
of people with museum.
Design concept translation: The Arab world is one of
the regions that embraces a diverse and rich architectural
heritage. However, since the second half of the twentieth
century, the vernacular architecture, in the Arab world, was
exposed to extensive deterioration and destruction, due to the
rapid modernization and drastic economic, social and cultural
change that look place in the region. Through history, human
civilization has evolved and kept its continuation through
integration with the surrounding environment and is dependent
on the preservation of nature. Over time and the multifaceted
interaction of evolution and human adaptability to the ambient
environment, every place and region developed unique
characteristic that distinguished it from other places, that is, the
core of “identity”. Museum is place where we can preserve the
identity of original Bedouins and their lifestyle. Museum should
speak out for history and timeline of Bedouins. When tourist
visit, they have enjoyed and explore the identity and the culture
Timber-frame construction: Deployed in both coastal
and forest belts, this technique follows a similar procedure to
wattle and daub. The vertical wooden posts here tend to have
larger bases and have forked ends at its top; narrower beams
are the placed on the end and fastened with raffia or bark twine.
In between this framework, builders then construct a grid of
bamboo members in anticipation of an infill wall treatment
of mud daubs or palm mats, depending on building location
and function. In coastal communities, palm mats are popular,
constructed from fronds of coconut branches woven into a
herringbone pattern, using wine and the matts ribbed sections
to attach into the framework.
Define culture?: Culture encompasses religion, food, what
we wear, how we wear it, our language, marriage, music, what
we believe is right or wrong, how we sit at the table, how we
greet visitors, how we behave with loved ones, and a million
Design concept translation?: To revive Arab design, I will
use vernacular material to enhance their culture with modern
world I will use wood, Adobe and Using old materials that Arab
used for their building, earth bricks, soil bricks, adobe, sun dried
bricks, clay brick, stabilized bricks, rammed earth or cob. Shape
of this building is Small box and square each room is defined.
My concept is to make Arabic tradition more appealing to this
In this project I will learn vernacular architecture in Arab
world. They are many architects who worked on adobe, or
vernacular material to improve the living style of many people.
One of well know architect Hassan Fathy devoted himself to
housing the poor in developing nations and deserves study by
anyone involved in rural improvement. Fathy worked to create
an indigenous environment at a minimal cost, and in so doing to
improve the economy and the standard of living in rural areas.
Fathy utilized ancient design methods and materials.
Access & approach
Arched arcade: pointed arch and rectangular arch
Decorations on the wooden doors, floor and geometric motifs
Crenulations along roofline loggia surrounded the courtyard.
Most rooms via veranda open in to a central courtyard, so family
would spend most of the time in and around the courtyard,
house hold utensils were kept in niches set into the wall. veranda
or lawn faced the courtyard were a popular space to sit and talk.
Majlis for both men and women showing the social interaction
between family and visitors.
The house served as collecting point for fees levied to
dhows entering the city the men for receiving and entertaining
guest most often used the majlis ( Arab seating sofa) And the
side entrance is for women who entertaining in their majlis
near the entrance There’s a summer majlis period on the roof
of the house that overlooks the creeks and the building central
courtyard. Benches are scattered around the royal grounds for
visitors to sit and absorb their surroundings. There’s a summer
Majlis perched on the roof of the house that overlooks the creek
and the building ‘s central courtyard. Benches are scattered.
Through my design I have reprogramed sheikh Saeed Al
Maktoum museum. The reason to reprogram this museum is to
make the building more active. increase the activity and make the
building and the heritage alive. Establish regular maintenance
and through it the reparation will be done if it is necessary.
Management in terms of cleaning and housekeeping. To make
the building serviceable air-conditioning, lighting, water and
drainage were incorporated.
The traditional wisdom of how to solve architectural
problems due to climate lying beneath the various architectural
elements was to be unearthed through this research. The paper
establishes that the traditional buildings of the hot-dry climate
of the Middle East were and are still, able to function as very
good examples of sustainable architecture, in terms of passive
cooling. The study shows that the hygrothermal performance in
these mud buildings is very good, both in summer and in winter.
It points out the various environmental strategies, materials
and methods of construction of these buildings in question.
Not much has been done in the research of this topic and hence
this research is one of the few pioneering researches in Saudi
Arabia. It is thus an important step towards rediscovering the
traditional architecture of the Middle East from a new angle, the
environmental point of view. Modern buildings of these countries
are highly dependent on-air conditioning that consumes massive
amounts of electricity, and nearly 80% of household electricity
is used for air conditioning . The traditional strategies could
easily be adopted for newer buildings that will help cool passively
and thus save energy. The many towns that were sculpted with
mud architecture in these places were, and some still are, in a
ruined state. The respective governments are now restoring
these. These examples of sustainable architecture will thus be
sources for academic researches, professional inspiration as
well as tourism, for years to come.