MATCHs e-Manuscript (4)

Photo by Latrach Med Jamil - Unsplash

ACKNOWLEDGEMENT

‫ﺑِ ْﺴ ِﻢ ﷲِﱠ اﻟﺮﱠ ْﺣ َﻤ ِﻦ اﻟﺮﱠ ِﺣﻴ ِﻢ‬

Alhamdulillah, praise to Allah S.W.T. It is so grateful that we were granted an opportunity to
produce this manuscript successfully after finishing our discovery on the landscape heritage
studies. This heritage studies took place in three (3) cities in Tunisia; Medina of Tunis, Medina of
Kairouan and Medina of Sousse. This book captured our findings along our expedition.

As students, we would like to express our gratitude to the Dean of Kulliyyah of Architecture and
Environmental Design, Prof. Ar. Abdul Razak Sapian, Head of Department of Landscape
Architecture, Asst. Prof. LAr. Dr. Putri Haryati Ibrahim, and the course coordinators, Asst. Prof.
LAr. Dr. Norhanis Diyana Nizaruddin and Asst. Prof. Dr. Haza Hanurhaza Md Jani for the
guidance throughout the semester. A big appreciation dedicated to the collaborative teams from
Tunisia; National School of Architecture and Urbanism of Tunis (ENAU), Polytechnic School of
Sousse (EPS) and ENGAGE Hub Tunisia for this wonderful teamwork. Not to forget, our beloved
fellow friends for the cooperation and endless support given to ensure the success of the research.

"Tunisia—Uncovering The Hidden Gems of North Africa" has become our theme that guides
us to the outcomes we gained. Besides referring the 'Hidden Gems' to those three walled cities;
Medina of Tunis, Medina of Kairouan and Medina of Sousse, the phrase we addressed also
represents the tangible and the intangible cultural heritage treasures in those ancient cities. This
exploration throughout the study helps us to be enlightened on the great history that was dimmed
from the eye of the world. In promoting awareness on the need for conservation, we discovered
the precious relics with the hope we can unveil the hidden gems to provide better sights for the
global community.

FOREWORD

Assalamualaikum w.b.t

MATCHs Symposium 2021 is the first international collaboration
for the Landscape Heritage and Cultural Studies subject. This
event is organized by the third-year Landscape Architecture
students, from the Department of Landscape Architecture,
Kulliyyah of Architecture and Environmental Design (KAED),
International Islamic University Malaysia (IIUM) together with the
sub organizer, students from the National School of Architecture
and Urbanism (ENAU), University of Carthage and Polytechnic
School of Sousse (EPS), Tunisia.

The main focus of this symposium is to study and disseminate the
findings on the conservation of the cultural and heritage values at
the selected sites in Malaysia and Tunisia. However, due to the
COVID-19 pandemic, MATCHs Symposium 2021 is conducted via
online platforms. Hopefully, this symposium will benefit the
participants on the optimization of knowledge sharing among the
international academic institutions and establishing a good
connection between KAED, ENAU, and EPS. Other than that, it is
hoped that the symposium will also be a good platform for the
academicians and students to expand their exploration in online
teaching and learning to another level - global and beyond
continents.

Thank you.

ASST. PROF. LAR. DR. PUTRI HARYATI
HEAD OF DEPARTMENT OF LANDSCAPE

ARCHITECTURE, IIUM

ASST. PROF. LAR. DR. NORHANIS DIYANA FOREWORD
NIZARUDIN
2021—it marks the third year of our team teaching for the subject ALA 3311:
PROJECT CHAIRMAN Landscape Heritage and Cultural Studies. Recapitulating our journey in charting the
ASST. PROF. DR. HAZA HANURHAZA MD. pathway for the Bachelor (Honors) of Landscape Architecture students to explore
the beautiful world of heritage, we did not come this far only to come this far. After
JANI two years of discovering the Malaysian heritage values in Johor Bahru and George
VICE PROJECT CHAIRMAN Town, we choose to cross borders even further to Tunisia—to uncover the hidden
gems of North Africa. Crossing borders—really? It is too good to be true, but the sky
is not the limit, thank you for the technology! Here we are, setting our virtual
footprints on the land of Tunisia through the Malaysia-Tunisia Cultural Heritage
Studies (MATCHs) Symposium 2021—the first international virtual heritage
symposium ever conducted in our school.

MATCHs Symposium 2021 is the brainchild of the Department of Landscape
Architecture, Kulliyyah of Architecture and Environmental Design (KAED),
International Islamic University Malaysia (IIUM). As good as it sounds and means,
we have found a perfect match through MATCHs! It is definitely not a one-man
show—our heartfelt gratitude goes to the ENAU, EPS as well as the ENGAGE Hub
Tunisia for their mutual collaboration in exchanging knowledge and support
throughout the groundwork of the symposium.

Reminiscing all the processes of works from the very beginning until the end is
very satisfying. Seeing the day-by-day improvement of our student's growth and
maturity in micromanaging an event is truly rewarding. Making the symposium a
success is undeniably a goal but nurturing the best human capital who values
heritage inheritance is unconditionally a vision. Our most profound appreciation
goes to Baeriang Studio – Year 3 Landscape Architecture students from KAED, IIUM,
for their highest enthusiasm, abilities, and efforts in materializing the symposium
within the limited time given. Also, our sincere thanks to the Tunisian students
from ENAU and EPS for their great assistance throughout this productive
collaboration. All of you are the real hidden gems that we have uncovered! As Rumi
says – "As you start to walk on the way, the way appears". We now have the way
paved for us through MATCHs Symposium 2021. Let us continue walking on it, may
it lead us to more wonderful directions in the future.

Congratulations!

FOREWORD | 6

MS NOURCHEN BEN FATMA FOREWORD
ENAU REPRESENTATIVE
I’m really delighted to take part in this collaboration between
IIUM/KAED university and ENAU/Polytech Sousse universities. As
a coordinator of the Tunisian program, i appreciated a lot
working together with our Malaysian partners for the past two
months.

I reiterate my gratitude and appreciation to all the Malaysian
team (students and professors), especially to Dr. Norhanis and Dr.
Haza, for this kind collaboration, their high professional
standards, the well-coordinated and smoothly delivered panels.
We are also grateful to Dr. Khalilah Zakariya, Dr. Jasasikin Ab
Sani, Dr. Putri Haryati Ibrahim and Dr. Majdi Faleh for making
this collaboration possible. I salute my students and colleagues in
the Tunisian team who showed us fascinating examples of
seriousness and professionalism.

Well done to all!

As a Tunisian partner of the Engage Network for Humanitarian
Heritage, heritage debates discussed here are related to my
interests in human and intellectual heritage. The following works
allow participants to learn new ways of doing, to be sensitive to
Malaysian/Tunisian culture and to bridge the gap between the
fields of architecture and landscape architecture. I want to thank
all the participants for the incredible work that you shared with us
(sharing session-students production—presentations, etc.). I
personally learnt a lot during these two months from fellow
colleagues and students and am humbled by the outcomes of your
works. We are very much looking forward to working on further
research projects. We are also very keen to organise fields trips
and actual summer workshops when the covid 19 pandemic is
over InshaAllah.

Terima Kasih banyak rakan sekerja dan rakan dari Malaysia!

FOREWORD | 7

DR MALEK LATAOUI FOREWORD
EPS REPRESENTATIVE
Assalamualaikum warahmatullahi ta’ala wabarakatuh

Inter-university cultural exchange and cross breeding between
different civilizations is the guarantor of cultural and intellectual
evolution through time & space.

The symposium on Malaysia-Tunisia Cultural Heritage has been a
perfect opportunity to bridge the gap between two nations,
between diverse groups, and bumiputra of both nations. It allowed
for 1 month and 1/2 of continuous work to create a virtual bridge
(thanks to technology) thereby enabling 2 cultures, through
teacher-student exchanges, to feed on knowledge in both ways. I
believe as lecturer-organizer of the Tunisian part and
representative of the Polytechnic School of Sousse-Architecture
Department- that this event is an adventure in the true sense of
the word that has generated strong relations so to renew
partnership reports linking the 2 zones of the Eastern and
Western hemispheres of the planet and notably 2 countries of the
Muslim world.

I would like to thank all the Malaysian Organizing committee for
this magnificent opportunity of exchange and collaboration, and
Dr Majdi Faleh as an organizer-coordinator who made it possible
to bring together the points of view and to put the 2 parts in
contact, without them this symposium would never have seen the
light. I also thank my Tunisian colleagues without forgetting the
student coordinators and the participants who made great efforts
throughout this study period.

Finally, I hope that this symposium will be a start for exchange
and future collaborations between our 2 countries and our 2
universities.

FOREWORD | 8

FOREWORD

Assalamualaikum warahmatullahi ta’ala wabarakatuh

Alhamdulillah, praise to Allah S.W.T, the Sustainer of The
Universe. I am so grateful that I have been granted the
opportunity to bear the responsibility to become the project
manager of this collaborative project.

This Malaysia-Tunisia Cultural Heritage Studies collaboration
have successfully bonded 2 countries together, offering so much
untradeable knowledge and a bridge where we could expand our
connection across the globe.

As the Program Manager, it is meaningful to me and I am glad to
lead this event. It allows me to meet new friends from the
Polytechnic School of Sousse (EPS) and National School of
Architecture and Urbanism (ENAU) from University of Carthage. I
am sure this collaborative work more less help us students to
learn more and appreciate the culture and its tradition which
were practiced from one generation to another generation.
Perhaps one day, our younger generation could continue the
tradition and preserve as what we have been doing for the past
decades.

Last but not least, I hope you the tie we have created between
these two countries will not just stopped here, and I look forward
for another teamwork in the future.

Thank you.

MUHAMMAD DANISH AIMAN BIN ROSLAN
PROGRAM MANAGER

FOREWORD | 9

Photo by Haythem Gataa on Unsplash



Photo by Latrach Med Jamil - Unsplash

ORGANIZATIONAL CHART

ORGANIZATIONAL CHART | 13

20220121 TUNISIAUNCOVERING GEMS OF NORTH AFRICA

SEPTEMBER 2021

Introduction 15

Medina of Tunis 19
37
History 58
Permeability (page number)
Cultural Heritage

Medina of Kairouan

History
Permeability
Cultural Heritage

Medina of Sousse

History
Permeability
Cultural Heritage

Conclusion

Contents | 14

INTRODUCTION

Photo by Ichrak Slimani

INTRODUCTION| AINUL AFIFA INTRODUCTION
SPAIN

MEDITERRANEAN SEA

ALGERIA

LIBYA
Tunisia, also known as the Republic of Tunisia, is the northernmost country in Africa. A part of Maghreb region in
North Africa and bordered by Algeria to the west and southwest, Libya to the southeast, and the Mediterranean Sea to
the north and east.

This country populates around 11 million people covering about 163,610 km². Its strategic location makes the country
becomes accessible from the coastline and the Sahara has brought its people into contact with the inhabitants of the
African interior.

Tunisia was called 'Ifrīqiyyah', the area of the coastal regions of what are today western Libya, Tunisia, and eastern
Algeria, in the early centuries of the Islamic period. That name, in turn, comes from the Roman word for Africa and
the name also given by the Romans to their first African colony following the Punic Wars against the Carthaginians in
264–146 bce.

Introduction| 16

200 BC-146 BC HISTORY

From Phoenicians to Phoenicians reached North Africa. Tunisia was the main region
Romans for the Phoenicians colonization in the region that Amazigh
populated.
146 BC-909
Before Islam reached Tunisia, the Byzantines ruled in Tunisia
Romans and Persistence Of for 150 years after defeating the Vandals in 533.
Islam
The Hafsid state reached its prime when Al Mustansir Ben Abu
909-1574 Zakaria became the Muslim Caliph officially between 1258 and
1261 after Baghdad’s fall.
Hafsids and Fatimids
Over a century, Tunisia’s rule transitioned from the Ottoman
1574-1881 Pasha to the Deys, Military Leaders, the Muradid Beys , and then
to the Husainid Beys .
Ottomans and The Beys
Europeans supported Neo Destour’s party leader Bourguiba,
1881- 1956 who wanted Tunisia to adopt a western lifestyle with the
independence drawing near.
French Protectorate to
Republic Era After independence from France, a series of reforms that
included establishing an advanced education system and
1956-2011 enacting relative gender equality legislation were launched by
the first Tunisian president.
Revolution to Bourguiba
and Ben Ali Era When President Zine El Abidine Ben Ali’s attempts did not
succeed in containing these protests, the regime was forced to
2011-2020 step down.

Arab Spring Starting Point

History | 17

UNESCO CRITERIA

The United Nations Educational, Scientific, Cultural Organization (UNESCO) was founded after World War II on 16
November 1945 to contribute to peace and security. Collaboration among nations through education, science and culture
remains a cornerstone of a peaceful world order. To be included on the World Heritage List, sites must be of outstanding
universal value and meet at least one out of ten selection criteria.

(i) to represent a masterpiece of human creative genius

(ii) to exhibit an important interchange of human values, over a span of time or within a cultural area of the world, on
developments in architecture or technology, monumental arts, town-planning or landscape design;

(iii) to bear a unique or at least exceptional testimony to a cultural tradition or to a civilization which is living or which has
disappeared;

(iv) to be an outstanding example of a type of building, architectural or technological ensemble or landscape which illustrates
(a) significant stage(s) in human history;

(v) to be an outstanding example of a traditional human settlement, land-use, or sea-use which is representative of a culture
(or cultures), or human interaction with the environment especially when it has become vulnerable under the impact of
irreversible change;

(vi) to be directly or tangibly associated with events or living traditions, with ideas, or with beliefs, with artistic and literary
works of outstanding universal significance. (The Committee considers that this criterion should preferably be used in
conjunction with other criteria);

(vii) to contain superlative natural phenomena or areas of exceptional natural beauty and aesthetic importance;

(viii) to be outstanding examples representing major stages of earth's history, including the record of life, significant on-going
geological processes in the development of landforms, or significant geomorphic or physiographic features;

(ix) to be outstanding examples representing significant on-going ecological and biological processes in the evolution and
development of terrestrial, fresh water, coastal and marine ecosystems and communities of plants and animals;

(x) to contain the most important and significant natural habitats for in-situ conservation of biological diversity, including
those containing threatened species of outstanding universal value from the point of view of science or conservation.

UNESCO criteria| 18

Chapter 1:

MEDINA OF
TUNIS

Photo by Chiheb Rouissi

INTRODUCTION | NUR BASIRAH

INTRODUCTION

Key Plan Location Plan
N.T.S. N.T.S.

The Medina of Tunis is the Medina quarter of Tunis, the capital of Tunisia. It has been a UNESCO World Heritage Site
since 1979, fulfilling criteria (ii), (iii) and (v). A medina quarter is a distinct historical city section found in a number of
North African cities. The word "medina" itself simply means "city" or "town" in modern-day Arabic.

Also known as 'Old Town of Tunis' located in a fertile plain region of north-eastern Tunisia, and a few kilometres from the
sea, the Medina of Tunis is one of the first Arab-Muslim towns of the Maghreb (698 A.D.). Capital of several universally
influential dynasties, it represents a human settlement that bears witness to the interaction between architecture,
urbanism and the effects of socio-cultural and economic changes of earlier cultures. With its souqs, its urban fabric, its
residential quarters, monuments and gates, this ensemble constitutes a prototype among the best conserved in the
Islamic world.

Before the Almohad Caliphate, other cities such as Mahdia and Kairouan had served as capitals. Under Almohad rule,
Tunis became the capital of Ifriqiya, and under the Hafsid period it developed into a religious, intellectual and economic
center.

CHAPTER 1: MEDINA OF TUNIS | 20

7TH CENTURY HISTORY
(698)
First Arab-Muslim presence in Byzantine Africa
Walled Arab Muslim Town 703: Arab Muslims army use Tunis as a base for attacks against
Carthage, construction of the Grand Mosque
12TH - 16TH To serve as a military base, the town was re-walled in 720.
CENTURY
Tunis was recognized as one of the wealthiest and greatest cities
Under the Almohads and in Islamic World.
Hafsids 1159-1160: Almohads invasion, lead by Prince Abdul Mu'min
1229: Independence from central authority
16TH - 18TH 1249-1264: Reorganization of existing souks and new souks
CENTURY establishment by Al Muntasir
1534: Tunis was occupied by Kheireddin Barberousse
Ottoman and Husseinid
Rule 1574: The city became an Ottoman satellite ruled by a Pacha from
Istanbul, then by Turkish military (Deys), then late 17th century by
18TH - 20TH Beys
CENTURY Early 18th century: Hussein Ben Ali founded the Husseinid
dynasty
French Colonization and 1759-1782: Construction of Tourbet El Bey, a necropolis of
Modernization Husseinid Princes in medina central

1846: Abolition of slavery in the Regence
1881: French colonization due to shortsighted financial
management by Mustapha Khaznadar
1956: Independence of Tunisia
1958: Demolition of some of the exterior gates
1967: Establishment of Association de Sauvegarde de la Medina
de Tunis to promote old city urban renewal

CHAPTER 1: MEDINA OF TUNIS | 21

Souk El-Grana

Photo by Chiheb Rouissi

PERMEABILITY| AMIR ZAQUAN

ACCESSIBILITY. From the air, Medina of Tunis , similar to
other historic cities of North Africa, in its complexity resembles
the honeycomb in a hive. The basic unit is the building or
patio, used interchangeably to houses and public facilities
which assembled with other buildings of similar form islands
served by a road network hierarchy.

Accessibility is an important spatial characteristic and a
significant link between transportation and land-use.
Accordingly, accessibility plays in important role in urban and
regional planning, spatial policy development, and urban land-
use modelling.

Primary or secondary streets and alleys form an urban
dominated by two main north-south and east-west (streets of
the Kasbah). The width of the streets are not uniform. The
prospect discontinuous: the discovery of the urban landscape,
sequence by sequence, advancing to the streets.

Primary road
Secondary road

CHAPTER 1: MEDINA OF TUNIS | 23

URBAN FABRIC. Founded in 698 around the original core of the Zitouna Mosque, the Medina of
Tunis developed throughout the Middle Ages. The main axis was between the mosque and the
centre of government to the west in the kasbah. To the east this same main road extended to the
Bab el Bhar. Expansions to the north and south divided the main Medina into two suburbs north
(Bab Souika) and south (Bab El Jazira).

The term ‘urban fabric’ describes the physical characteristics of urban areas, that is, cities, and
towns. It can be thought of as the physical texture of an urban area. Urban fabric that can
seamlessly evolve over time from lightly developed residential areas to mixed-used retail to dense
urban core.

The urban layout of the Medina of Tunis has the distinction of not obeying geometrical layouts or
formal compositions such as gridlines. Nevertheless, the north-south and east-west axes are
comparable to a Roman city that intersect at the court of Zitouna mosque, house of prayer and
studies. The thoroughfares include the main streets; secondary streets and finally, small cul-de-
sacs. Sometimes entire private spots are reserved for women. The built environment is generally
characterized by the juxtaposition of large plots and joint ownership.

In the case of domestic architecture, the more a building is set back from the shops, the more it is
valued. The concept of withdrawal and privacy is paramount. The late introduction of a sewer
system means that much waste water still flows through the streets of the Medina. The largest
houses and noble places are generally located in the district with the highest elevation, the Kasbah
quarter. The roof terraces of the Medina are also an important place for social life.

Industrial and commercial PERMEABILITY
Institution & public building
Religious building CHAPTER 1: MEDINA OF TUNIS | 24
Residential
Shrub and vegetation

Location Plan
N.T.S.

ZAYTUNA MOSQUE

The main largest mosque
in Medina of Tunis

DAR LASRAM

A former aristocratic
palace

DAR EL BEY

An old palace that acts
as the government
palace

SAINTE CROIX
CHURCH OF TUNIS

One of the oldest
churches in Tunisia

BAB EL BHAR

A huge freestanding arch
that acts as the city gate
of Medina of Tunis

TOURBET EL BEY

Tunisia's largest royal
mausoleum

BAB JEDID

The sixth gate pierced in
the ramparts of the medina

Location Plan
N.T.S.

HISTORICAL LANDMARK

CHAPTER 1: MEDINA OF TUNIS | 25

HISTORICAL LANDMARKS| DA'IE ADNI

HISTORICAL LANDMARKS

ZAYTUNA MOSQUE. The Zaytuna mosque, or "olive tree" mosque, was initially built in 732 CE on the ruins of an
old Roman basilica in the medina of Tunis, Tunisia with the influence from Cordoba and Kairouan. It was the
second mosque to be built in Ifriqiya and the Maghreb region after the Mosque of Uqba in Kairouan. The
building was an important defensive post facing the sea. Two control towers at the northeast and southeast
corners remain intact.
The mosque is located near the center of Tunis, in the middle of the four-kilometer-wide spit of land that
separates the city's two major water bodies: Sebkhet el Sijoumi to the west and the Lake of Tunis to the east. The
mosque is central to the larger Zaytuna complex, which also includes the Zaytuna University and adjacent souks.
The arrangement of souks around the mosque was part of a traditional planning strategy that focused the
development of urban economic centers near to significant religious institutions.
BAB EL BHAR GATE. Also known as Porte De France, this huge freestanding arch is a city gate in Tunis, the
capital of Tunisia. It marks the separation between the Medina of Tunis and the European city.
Its style influence was from European, originally built during the Aghlabid period in the 9th century. However,
the French tore it down in 1848 and erected this stone ‘gate to the sea’ made up of a lowered archway and
topped by a crenelated parapet. It became the beginning of the colonial city’s construction. To this day, it marks
the separation between the Medina of Tunis and the European city and is a place to enjoy the old market with
traditional souvenirs and some Tunisian art crafts.

CHAPTER 1: MEDINA OF TUNIS | 26

DAR EL BEY. Also known as the government palace, is an old Zaytuna Mosque
palace in the Medina of Tunis, more precisely in the city's
Kasbah. Nowadays, it serves as the office of the Head of Photo by wikimedia.org
Government of Tunisia but was used by guests of the State
previously. It is located south of Government Square, west of Bab el-Bhar
Kasbah Square. The palace was built in the 17th century during
the reign of the Muradid Bey Hammuda Pasha Bey. This palace Photo by Damian Entwistle
was considered as the most beautiful moorish royal house in
the world.

It became the main office for the Head of the Tunisian
government even before the independence. Mustapha Kaak was
the first to fill that position.

As the capital city of the country, Medina of Tunis is the focus
of Tunisian political and administrative life; it is also the centre
of the country's commercial and cultural activities.

The palace's decoration is very rich and diverse with, as an
example, sixteen twisted columns with their arches in white
marble: the rooms were designed by Tunisian, Spanish and
Moroccan artists. These rooms are distinguished by their
special rooftops highly decorated with painted scenes and
precious materials, as well as Andalusian style faience. The
courtyard is paved in white marble and surrounded by a
portico.

HISTORICAL LANDMARK

CHAPTER 1: MEDINA OF TUNIS | 27

Dar el-Bey SAINTE CROIX CHURCH OF TUNIS. This is one of the oldest
churches in Tunisia, it was built around 1662 by the Christian
Photo by wikimedia.org slaves who were in Tunisia. This Roman Catholic church was
the first chapel since the disappearance of Christian
communities in the eleventh century, before the establishment
of the French protectorate. Accordingly, the church was
decorated with sixty statues of French, Sicilian and Maltese
saints in a short time.

It was built without any external religious symbols outside so as
to not offend the local population. However, the building
quickly faced structural problems, as seen by Armand de Flaux
who visited the church in 1861. Construction began and the
new building is completed in 1865.

In this present day, this building displays numerous painting &
some sculptures from Tunisian artist.

Sainte Croix Church

Photo by Adnen el-Ghali

CHAPTER 1: MEDINA OF TUNIS | 28

HISTORICAL LANDMARKS| NOOR AZREIN

DAR LASRAM. Dar Lasram is a former aristocratic palace built Dar Lasram
at the end of the 18th century by Hamouda Lasram who was a
wealthy land owner and military man. Its architecture is a Photo by Sejours-Tunisie.com
typical example of the aristocratic mansions that occupied the
area around Pacha Street. Bab Jedid

Once home to the Lasram family, who provided the beys with Photo by Wikimedia.org
scribes, this magnificent building dates from the early 19th
century and was one of the first historic mansions restored
under the auspices of the Association de Sauvegarde de la
Médina de Tunis, the offices of which are now based here. The
interior features magnificent, richly tiled rooms and
courtyards. A small collection of materials documenting the
Association's work preserving the historic fabric of the medina
is on display.

BAB JEDID. Also spelled as 'Bab Djedid' or 'Bab Jdid', is one of
the gates of the Medina of Tunis. It is the sixth gate pierced in
the ramparts of the medina in 1278, under the reign of Hafsid
Sovereign Abu Zakariyâ Yahya al-Wathiq. Opening on the
street of the same name, it is also known as the "Gate of the
Blacksmiths".

Bab Jedid was inscribed as a UNESCO World Heritage Site in
1979 as part of Medina of Tunis.

HISTORICAL LANDMARK

CHAPTER 1: MEDINA OF TUNIS | 29

TOURBET EL BEY. This monument is Tunisia's largest and most
famous royal mausoleum from Ottoman or Husainid times,
notable for its architecture and exterior, as well as for its size
and number of cupolas and tombs. It was built by 'Ali Pacha
Bey II, the fourth bey of the Hussainid dynasty, around 1770.

The building is topped with domes, the main ones covered with
green tortoise shell-shaped tiles, and the facades are of ochre
sandstone, decorated at regular intervals by pilasters and
Italian-style entablatures in light-coloured stone.

Many subsequent Husseinite beys, princesses, ministers and
trusted advisers ended up here. This necropolis for the Beys of
Tunis holds the tombs of the Husainids and their families, as
well as those of a few important members of the nobility or
loyal servants and ministers.

Tourbet El Bey

Photo by Wikimedia.org

CHAPTER 1: MEDINA OF TUNIS | 30

CULTURAL ACTIVITIES AND FESTIVALS | NUR ZULAIQHA

Night of Kharja

The Medina The National Day of
Traditional Dress

CULTURAL ACTIVITIES &
FESTIVALS

CHAPTER 1: MEDINA OF TUNIS | 31

CULTURAL ACTIVITIES AND FESTIVALS

THE MEDINA. The Medina festival is traditionally held during the period of Ramadan. It offers a variety of Arabic
and Western entertainment. The main venue is the Tunis Municipal theatre, however open-air spectacles are
also planned namely in the garden of Kheireddine Palace. Typically, there will be classical Arab music, short
films, and jugglers' performance around the celebration area.
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helps designers plan out where the content will sit, without needing to wait for the content to be written and
approved. It originally comes from a Latin text, but to today's reader, it's seen as gibberish.
THE NATIONAL DAY OF TRADITIONAL DRESS AND CRAFTS. Tunisian handicrafts production give an idea about
the country’s cultural identity. These products reflect the influences of empires through time. In addition, this
constitutes an integral part of the Tunisian cultural wealth.
On the 16th of March of every year, Tunisia celebrates the National day of the traditional dress and crafts.
Most frequently, an important march or festival would be organized in “Avenue Habib Bourguiba”, Tunis.
Hundreds of people expose their prettiest traditional outfits in a festive atmosphere.
NIGHT OF THE KHARJA. This event is celebrated every year in the city of Medina of Tunis. Kharja, is an Arabic
term means “outside”. During this event, the processions will parade in the streets of the medina to the sound of
bendirs and the ardent voices of spiritual song. With their sandjaks (banners) and censers, they will depart from
from the Tunisian zaouïa of Sidi Ben Arous to join at the Kheireddine square.

CHAPTER 1: MEDINA OF TUNIS | 32

CULTURAL ARTS AND CRAFTS | IMRAN HAQIEM

The motives of Qallaline's tiles

CULTURAL ARTS AND CRAFTS

CHAPTER 1: MEDINA OF TUNIS | 33

CULTURAL ARTS AND CRAFTS

CERAMIC AND POTTERY. Tunis's Qallaline quarter, the island of Jerba, the towns of Moknine and Sejenane and
Raqqada have all been centers of distinctive ceramics and potteries. The city of Tunis has become the center of
producing beautiful enameled tiles and pottery in the 18th century.
French ceramists, Joseph-Ferdinand and Elise Tissier established themselves in Nabeul in 1898 in order to create
a factory and start the renaissance of the ancient Tunisian art of ceramics in 20th century. Until today, ceramic
tiles and potteries seem to the prominent features in the city of Nabeul. Also, more creative artists were born
from this city too.

These products portray the motives of complex geometric and floral patterns in deep-
hued enamels is the Tunis-based Qallaline style of the 17th century. The ceramic tiles
still line the walls of ancient palaces and madrasas in Tunis, displaying their beauty
timelessly.

CHAPTER 1: MEDINA OF TUNIS | 34

TRADITIONAL CLOTHES | AINUL AFIFA

Photo by Xinhua

Photo by Xinhua Photo by Pay-ssl

TRADITIONAL CLOTHES

CHAPTER 1: MEDINA OF TUNIS | 35

TRADITIONAL CLOTHES

While there have been many men and women who have switched their clothing to that of the western world,
there are still people who wear the traditional dress. As Tunisians, they are proud of their assets and not hesitate
to keep wearing them publicly.
In Tunis, traditional clothes are a part of the national heritage and the national identity. Most of the time,
instead of seeing the traditional Tunisian dresses on the street, they are also visible at events such as weddings,
religious events and circumcision ceremonies.
JEBBA. The Jebba is made of silk and wool. It covers almost the whole body as the only showing parts will be
forearms and the calves. This traditional cloth is most likely to be worn by men, sometimes worn together with
Farmla vest.
BARNOUS. It is a well-known garment and has been sported by the Tunisian president in his public life. Elderly
men are often seen wearing this garb as well. The Barnous is a long hooded woolen coat, much like a poncho,
but it has no sleeves. It is the crowning piece of the Jebba to give the wearers special prestige.
CHECHIA. A cylindrical felt cap with a flat top, often with a tassel. Chechia hat is handmade through a process
that has been passed down for generations. It is an Andalusian legacy brought by Moors fleeing Spain. The wool
material is soft, flexible, and long-lasting. It adds a touch of elegance and dignity to any outfit.

CHAPTER 1: MEDINA OF TUNIS | 36

TRADITIONAL CLOTHES | AHMAD FARUQ Chechia

Tunisian women have much more variants of traditional Photo by Iancowe
clothing than Tunisian men do. Despite the fact that young
females often prefer Western-style attire to traditional
costumes, a lot of Tunisian women still wear national clothing
in day-to-day life.

SADRIA. Sadria fits body almost like a corset does. It is worn by
Tunis and Kairouan brides in henna ceremony.
Similar to Serbian vest calls “jelek”, in terms of the embroidery
and the color choice. The common denominator between these
two cultures is the Ottoman Empire.

MODERN WEDDING DRESS: KISOUA. Also known as Tunisian
Kiswoi, it is one of the national costume in Tunis. It includes
two pieces garments, Fouta (name of cloth from India) and
Blouza (French blouse). Since Tunisia became a French
protectorate in 1881, people start to wear the dress at the
beginning of the 20th century. The white wedding dress
symbolizes purity and virginity.

Jebba Barnous

Photo by Aya_la_tunisiennei Photo by Amerrakesh

TRADITIONAL CLOTHES

CHAPTER 1: MEDINA OF TUNIS | 37

Sadria TRADITIONAL VEIL: SEFSERI. A veil worn by females in a way
that enfolds their bodies’ from head to ankle, in order to hide
Photo by Qamis their female forms and prevent the men’s curious looks. It
derived the influence from Arab Muslim as they take over the
country on 8th century. After independence, Sefseri is
commonly worn only in occasions.

For the longest time, Sefseri has always been the direct
reflection of modesty and devout nobility, which allowed him to
travel through the ages to become a flagship and emblematic
piece of national heritage. Now, despite its diversity, it has a
unique significance that has been engraved through
generations.

Tunisia is universally known for its traditional clothing, all of
which are embroidered with pure passion and precise
meticulousness, in order to properly represent the impeccable
ethnicity and distinct legacy of its enriching culture.

Kisoua Sefseri

Photo by Dhgate Photo by Okbi Marwen

CHAPTER 1: MEDINA OF TUNIS | 38

Chapter 2:

MEDINA OF
KAIROUAN

Zaouia of Sidi Sahab

Photo by Ahmad Bedoui

INTRODUCTION

Key Plan Location Plan
N.T.S. N.T.S.

Located in the centre of Tunisia in a plain at an almost equal distance from the sea and the mountain,
Kairouan is the most ancient Arabo-Muslim base of the Maghreb (670 AD) and one of its principal holy
cities. Capital of Ifriqiya for five centuries, it was a place of outstanding diffusion of Arabo-Muslim
civilisation. Kairouan bears unique witness to the first centuries of this civilisation and its architectural
and urban development. The inscribed site is a serial property that includes the medina and its suburbs,
the Basins of the Aghlabids and the Zawiya of Sidi Sahib. The medina (54 ha) and its suburbs (20 ha) are
an urban ensemble presenting all the components of an Arabo-Muslim town.

The medina comprises juxtaposed dwellings divided into quarters separated by narrow and winding
streets; it is surrounded by ramparts that extend over more than three kilometres. The layout of the
suburbs is straighter and the houses have a more rural aspect. The medina contains some remarkable
monuments including the Great Mosque, an architectural masterpiece that served as a model for several
other Maghreban mosques, the Mosque of the Three Doors that represents the most ancient existent
sculpted facade of Muslim art.

CHAPTER 2: MEDINA OF KAIROUAN | 41

HISTORY | SHAHZWAN DANIAL

HISTORY

670 C.E Kairouan was founded, when the Arab Umayyad general
Uqba ibn Nafi selected a site as a base for military
Arab Umayyad operations, safe from continued attacks of the Berbers.

688 C.E Berbers captured Kairouan and again in 745 C.E, by
which time it was a developed city with luxuriant gardens
The Berber and olive groves.

800 C.E Ibrahim ibn al-Aghlab recaptured Kairoaun at the end of
the 8th century. Within the mosque was a university that
The Aghlabites became a center of Islamic thought and secular sciences.
The Aghlabites built palaces, fortifications, and fine
836 C.E waterworks.

The Aghlabites Aghlabite Emir Zidayat Allah 1, rebuilt the great mosque.

893 C.E Kutama Berbers started the Shiite Fatimid Movement.
Fatimid Obaid Allah overthrew the Sunni Aghlabites,
Shiite Fatimid Dynasty creating the Shiite Fatimid dynasty.

916 C.E Kairouan was neglected as Obaid Allah, resided first in
Raqqada but soon moved his capital to Al Mahdiyah. The
Shiite Fatimid Dynasty Fatimids extended their rule over all of central Maghreb.

42 | CHAPTER 2: MEDINA OF KAIROUAN

HISTORY | SHAHZWAN DANIAL

HISTORY

947 C.E The third caliph, Al-Mansour, founded the new city of
Sabra Al-Mansouria 1.5km south of Kairouan. However,
The Third Caliph the Fatimid caliphate transferred to Cairo in 972.

1045 C.E The Zirids converted to Sunni Islam, declared their
independence from Cairo, and gave their allegiance to
The Zirids Baghdad.

1159 C.E Tunisia was conquered by the Almohads, caliphs of
Morocco. Spain seized many of the coastal cities, but
The Caliph of Morocco these were recovered for Islam by the Ottoman Empire.
The Muslims of North Africa began as part of the wars
1881 C.E against Spain.

France Colonization France invaded Tunisia, claiming that Tunisian troops
had crossed the border to Algeria, France's main colony
1954 C.E in Northern Africa. The French, controlled Kairouan
until 1956.
King of Tunisia
Independence from France was achieved on March 20,
1957 C.E 1956 as a constitutional monarchy, Muhammad VIII al-
Amin Bey, taking the title King Of Tunisia.
Independence Country
Habib Bourguiba became prime minister, immediately
abolishing the monarchy and establishing a strict state
under the New Constitution party. He dominated the
country for 31 years, repressing Islamic fundamentalism

CHAPTER 2: MEDINA OF KAIROUAN | 43

LANDUSE | NUR SYUHADA

LANDUSE.
Kairouan is halfway between the coast and the
mountain. It is established in the middle of a steppe plain. Its
central position made it undoubtedly one of the most suitable
places for a fixed and durable installation.
The area chosen for the settlement of this city is a very
rich alluvial plain crossed by the two largest wadis of central
Tunisia (Zroud and Merguellil).

Currently, the most important communication axes
cross Kairouan, connecting the North to the South and the
East to the West of the country. It is relatively close, by fast
and efficient links, to the economic metropolises of Tunisia,
namely, Sousse 60 km (port and railroad), Monastir 70 km
(port and airport), Sfax130 km (port, airport and railroad) )
and Tunis 156 km. On the other hand, Kairouan is 65 km
from the new international airport of Enfidha. This
geographical position allows a good integration of the region
into its national and international environment.

LANDUSE

LANDUSE | NUR SYUHADA

LEGEND

Residential Area
Primary Road
Secondary Road

Location Plan
N.T.S.

CHAPTER 2: MEDINA OF KAIROUAN | 45

THE GREAT MOSQUE OF
KAIROUAN

Also known as The Mosque of Uqba

WALL AND GATES (BAB)

Medina of Kairouan protected by city
walls and gates that built by
Husseinities in the early 18th century

MOSQUE OF 3 DOORS

Also known as the Mosque Of Ibn
Khairoun

ARABISCHE ALTSTADT

place for embroidery, fabric and etc.

AMOR ABBADA MOSQUE

ZAITUNA MOSQUE

Location Plan
N.T.S.

HISTORICAL LANDMARK

HISTORICAL LANDMARKS | AFIQ RAHIM

HISTORICAL LANDMARKS

MEDINA OF KAIROUAN.
The Medina of Kairouan is an old town which contains the oldest history of Kairouan including
The Great Mosque of Kairouan and Mosque of Three Doors. The medina is surrounded by a 3.5-
kilometer-long circuit of brick walls reinforced by numerous towers.

THE GREAT MOSQUE OF KAIROUAN.
Also known as The Mosque of Uqba. Established by the Arab general Uqba ibn Nafi in the year 50
Hijr (670 AD) at the founding of the city of Kairouan. It is an early example of a hypostyle mosque
that also reflects how pre-Islamic and eastern Islamic art and motifs were incorporated into the
religious architecture of Islamic North Africa.

MOSQUE OF THREE DOORS.
Also known as The Mosque of Ibn Khairun. It was built in 866 AD (252 H). It has the oldest sculpted
and decorated façade in Islamic art and includes the whole Kairouanese decorative repertoire of
the Aghlabid period. The mosque is characterized by the central structure consisted of three doors
and horseshoe arches which resemble that of the Great Mosque of Uqba.

ZAOUIA OF SIDI SAHAB.
This cultural complex was built in memory of a companion of the Prophet, Abu Zama al-Balawi,
who was buried at the site before the town was founded. Abu Zama Al-Balawi carried some of the
Prophet’s hair with him, which explains why Europeans called it the Barber’s Mosque. He was also
known as Sidi Sahib (respected companion) and was considered to be the patron of the town and
is particularly respected.

CHAPTER 2: MEDINA OF KAIROUAN | 47

HISTORICAL LANDMARKS | AFIQ RAHIM Medina of Kairouan

BASIN OF AGHLABIDS.
The Basin of Aghlabids was built in the 9th century by
the Aghlabid Dynasty. The Aghlabid Basins are
composed of two connected cisterns which together
form an open-air reservoir, fed by a 36 km aqueduct
that sources water from the hills beyond town. Water
will flow into the cistern, which serves as a sort of filter,
collecting stray sediments before the water is
transferred to the larger basin, which is about 5 m
deep and 128 m in diameter.

WALL AND GATES (BAB).
Medina of Kairouan was protected by around 10 m tall
city walls and gates built by the Husseinites in the early
18th century. The medina can be accessed through 8
gates located all around the wall.

The Great Mosque of Kairouan

HISTORICAL LANDMARKS

HISTORICAL LANDMARKS| RABIATUL ADAWIYAH

Mosque of 3 Doors Basin of Aghlabids

Zaouia of Sidi Sahab Amor Abbada Mosque
Photos from planetware.com

CHAPTER 2: MEDINA OF KAIROUAN | 49

CULTURAL ACTIVITIES &
FESTIVALS