INTANGIBLE HERITAGE AS A TOOL OF PROMOTING SUSTAINABLE TOURISM: THE CASE OF HAND WEAVING IN AKMIM, EGYPT Islam Elgammal, Suez Canal University, Egypt Hassan Refaat, Egyptian Tourist Authority ABSTRACT Protecting cultural Intangible heritage has been considered as a crucial base for achieving sustainable tourism. Hand weaving is a type of intangible heritage which was known since the Pharonic era and continued through Greco-Roman, Coptic, Islamic and modernera. Many countries have developed hand weaving and employed such a valuable profession in serving the tourism industry. This study is aiming at investigating the current hand weaving industry in Akhmim and asses its opportunity in being used as tool for achieving sustainable tourism development by alleviating poverty of the local community. It further explores the challenges of the current hand weaving practitioners in Akhmim and the willingness of the young generation to start a career in hand weaving. A mixed method (qualitative and quantitative) approach was used and sample of Akhmim hand weavers formed the bases of the current study. Since many of the interviewees were illiterate, a face to face structured questionnaire was used to collect data from indigenous practitioners in Akhmim. A total of 62 questionnaires were completed through visiting the current main places for hand weaving in Akhmim. Results shows that while 83.3% of hand weavers asserted that marketing has been the main challenge for the development of hand weaving; business men indicated that lack of innovative designs and quality control are the main problems facing the industry. KEYWORDS: Intangible heritage, hand weaving, sustainable tourism, Akhmim, Egypt 393 394 Elgammal I., Refaat H. INTRODUCTION The rise of modernization and high dependence on modern technology over the last two centuries, have resulted in turning people away from many of the traditional folk arts and this has caused that much of the intangible heritage is being endangered and will be lost when the present aging practitioners leave this world (Hassan and Tassie, 2009). Most of the work on specific instruments for safeguarding intangible heritage has been done at an international level by organizations such as the United Nations Educational, Scientific and Cultural Organization (UNESCO) and the World Intellectual Property Organization (WIPO) (Deacon and Dondolo, 2004). Hassan and Tassie (2009) asserted that countries and international authorities are urged to put an action to save the world tangible and intangible heritage from damage and destruction and preserve such legacy for future generations. Intangible heritage, which represents the vibrant dimension of this heritage, has been receiving less attention from governments than tangible heritage (Mursi, 2008) and this is considered one of the main reasons which motivated the authors to conduct this study focusing on Akhmim hand weaving as one of the domains of the intangible heritage. Tourism and handcrafts The craft sector is linked to a number of other industries; the tourism industry, the formal manufacturing and retail sectors. Such industries are playing a major role in the craft industry development. Although limited statistics on the contribution of this sector to the economy are available, practicing the craft within the informal sector help groups to develop their skills through experience, apprenticeship and mentoring. In this sense craft activity acts as a low cost training "school" for skills which can be later utilized in the formal sector (Cultural Industries Growth Strategy (CIGS), 1998). Tourists provide crafts artists with valuable exposure to the international consumer market, a good cashflow and the feedback required for the development of the crafts products. While indications show that craft sectors built primarily on domestic demand have greater sustainability than those sectors Intangible Heritage as a tool of promoting sustainable tourism 395 dependent on the export and/or tourist markets, businesses which have access to both markets are tend to have a greater chance of long term sustainability (CIGS, 1998). Handmade clothing for example have been crucial in preserving ethnic identity and cultural expressions while also serving as an important source of income for local communities artisans (Zorn, 2004) which is crucial in achieving tourism social sustainability (i.e. respecting local people and cultural heritage, facilitating poverty reduction) (Hall and Richards, 2003; Robinson and Picard, 2006; Johnston, 2005; Solimar International, 2013). Looking at Egypt, the Egyptian handicraft sector used to depend on the tourism industry for eras. Both rural and urban craft trade has thrived over tourist purchases (UNIDO, 2008). The income generated from such purchases is directed to indigenous handicraft practitioners, in addition, the handicraft sector itself develop and job opportunities increase. Both sustaining income generation and providing job opportunities for local communities are considered two main objectives of sustainable tourism development (Elgammal, 2009) which is defined by (WCED, 1987: 43) as “the development that provide the needs of the future without compromising the ability of the future generation to meet their own need”. The handicraft sector is securing an income for poor communities, a clean industry that doesn’t prove a negative impact on the environment. Yet the sector has been facing a number of challenges. All inclusive tours and tourists with tight budget have also affected negatively the handicraft industry in Egypt. Such low quality visitors are bargaining the prices which force the craftsmen to look for low quality raw materials and consequently affect the quality of the final product. In addition, tour operators and tour guides are controlling to a great extents the bazars and handicrafts outlets from which touristsbuy their gifts and souvenirs, and undoubtedly, some of them are avoiding accompanying tourists to small local outlets as the low prices of products doesn’t allow them to achieve high commission. Furthermore, since the amount of craft purchases are not tracked (UNIDO, 2008), no records are available about the development of such industry except from tracking the handicrafts artists’ numbers. 396 Elgammal I., Refaat H. The case of Akhmim Located in Suhaj governorate in Upper Egypt, Akhmim was one of the main centers of textile production in Egypt through different eras (Refaat, 2012). While the small district is 450 kilometers south of Cairo, it was the capital of the ninth Nome of Upper Egypt during the Pharaonic period, and the center of the cult of god “Min” the god of fertility in ancient Egypt so that it was known as "khntmn" or "per mn" which means the house of god “Mn”. In the Graeco-Roman period Akhmim was known as Panopolis which means “the city of god pan”, the god of the green farms, who was assimilated with the chief god of the city, god Min. during the Coptic period Akhmim was known as (Schemen) or (Chmen) from whichthe Arabic name (Akhmim) was driven. Archaeological evidences from different eras are showing that Akmim was one of the main centers of textile production in Egypt. Yet, hand weaving in Akhmim has been facing a number of challenges which are negatively affecting the survival of such a creative profession through the next generation. This study aims at first, exploring the current status of the hand weaving in Egypt and particularly in Akhmim, Suhaj, and look at the role of the government in developing the hand-weaving industry, particularly in Akhmim. Second, investigating the challenges faced by hand weaving practitioners in the area and looking at the factors affecting its expansion in order to facilitate community development, reduce poverty and hence achieve sustainable tourism. Third, investigate the willingness of the young generation to learn and practice such a profession. Methodology In order to achieve the aims of the current study, authors have used a mixed methods approach (i.e. qualitative and quantitative). Secondary data showed that in 1995, the Governorate of Suhaj – in an attempt to keep the hand-weavingfrom extinction- built a specialized textile center in Elkawthar Industrial Zone, 17 kilometers north of Sohaj city, which is called “Qaryet Elnaseeg” through two phases. Phase one consists of Intangible Heritage as a tool of promoting sustainable tourism 397 150 small houses along with ateliers (70-85m) with a total cost of 4 million pounds; 148 houses are rented out to hand weaving practitioners for 50-60 pound a month and two blocks are reserved for training and exhibitions of the final products. It was estimated that the total number of residences in phase one houses is 500 people. Phase two was accomplished in 2010 and consists of 122 homes with a total cost of 24 million pounds. All houses have looms setup in one of the rooms to enable practitioners to work in the privacy of their own residencies. Marketing was considered one of the main problems of hand weaving practitioners of Akhmim (The Government of Suhaj, 2013). Consequently, the authors started the second phase of the current study. Initially, the targeted sample of hand weaving practitioners in Qaryet Elnaseeg was estimated at 800 people (148 houses in phase one, and 100 houses in phase two). In undertaken this current study, authors approached all the houses in Qaryet Elnaseeg. Unfortunately, hand weaving practitioners were found only in 33 houses out of the targeted 150 houses in phase one, and in 6 houses out of the 100 houses in phase two (Figure 1). The rest of the houses are either empty, sold to nonhand weaving practitioners (which is against the law) or occupied by practitioners who left the profession and changed the career to driving or construction. 398 Elgammal I., Refaat H. Figure 1: Research plan of the current study. In addition, a sample of practitioners from the center of Akhmim (I.e. Elkhateeb factory) formed the bases of the current study. Since many of the interviewees were illiterate, a face to face structured questionnaire was used to collect data from indigenous practitioners. A total of 62 questionnaires were completed, however, there were 7 females practitioners who refused to take part in the current studies. When they were asked about the reasons of not taking part, they Intangible Heritage as a tool of promoting sustainable tourism 399 indicated that when they took part in previous research, the tax on their houses increased which made them concerned about the researchers’ identity and the aim of the study. RESULTS AND DISCUSSIONS In 2003, the Canadian Aid in Egypt partially sponsored a three years marketing program to promote the hand weaving products of Akhmim. The program aimed at providing practitioners with professional training on managing small businesses and marketing final hand weaving products. Sponsors used to take responsibility of providing the raw materials in order to alleviate the financing problem the practitioners had to face to cover their operating capital requirements. Marouf (2006) asserted that in order to ensure the success of handcraft village, artists have to get the full support, access to education and train them on how to deal with the changing market. However, by the end of the three years, which were the tenure duration of the program, the area was neglected and problems emerged causing that many skilled hand weaving practitioners began to leave their profession and search for other job opportunities. Nevertheless, it was indicated by an official in Suhaj governorate that the majority of practitioners moved to “Qaryet Elnasseeg” have just joined the program to benefit from the relatively large residential space provided (i.e. a house with a loom) and the support offered by the governorate and Canadian Aid at that time. Results show that the number of people who are working in hand weaving has been going down as many has left the profession and only limited number of the new generation are willing to learn about the profession. Generally, Akhmim hand weavers are illiterate males over the age of 45. By asking them for the reasons why they didn’t join schools, they indicated that hand weaving profession was one of the best jobs in Akhmim and once one know the skill, education is not needed as the profession itself provide a good income. The situation became worse after the revolution of the 25th of January 2011 where the governorate has stopped providing the workers with the raw materials they need and also it has stopped to market their products. So that each practitioner became responsible for getting the raw material and marketing his products, and as a result of the limited marketing opportunities and the high prices of the raw materials many of the skilled practitioners left 400 Elgammal I., Refaat H. this handicraft and began to work any other profession as they became unable to pay the monthly rent of their homes and afford their basics needs. Not just this but also some of the skilled practitioners have sold their houses and left the whole city which means that the village of the weavers has lost the main objective for which it was constructed. Only eight practitioners are satisfied with their wages. While the monthly income is very low, particularly in hand weaving factories (between 150-250 L.E. with possible deduction for late arrival), they asserted that they like to work together to develop social relationships and make friends. Working environment has been described by interviewees as small, undecorated, hot in the summer with no fans, cold in the winter with no radiators, nevertheless, some practitioners are satisfied with it, particularly when they believe that “No money is available to change the working environment” (Abanoob, 56Y, M). Hand weaving practitioners’ challenges Table (1) is showing that marketing is considered the main challenge for the current hand weaving artist. In the past, tourists, local visitors and exhibitions were the main marketing outlets.Even though, Mohamed (28Y, M) asserted that “recent exhibitions with the support of the ministry failed to secure us with a good profit and that was because of the high commission requested from the ministry (i.e. 50%)”. He added that “in the past the commission was 25% only”. Currently, local business men are controlling the market as there are no visitors or exhibitions. 
  



 

 

 
 





 


 
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Table 1: Challenges of current hand weavers in Akhmim Problems with the high prices of raw materials and its availability are ranked the second and the third; interviewees indicated that thread prices are doubled in the last few months which have affected their profit rather than the price of the final products. Inability of mass production is another challenge facing current hand weavers in Akhmim. Since practitioners are working in their own houses, they have limited space for keeping raw materials and final products and therefore, they are unable to produce large amounts of hand made products. They meet only the required amount for the local business men who, in most cases, provide them with the raw materials and pay only for their daily working hours (approximately 20-30 L.E. a day). Some local business men pay the skilled practitioners for each piece of product (i.e. bed cover, napkin..etc). Akhmim hand weavers’ have a sense of proudness of their textile, which is the case in other places (i.e. Traquileans, Peru), however, stakeholders and tourists perhaps have other judgment on the products they buy (Zorn, 2004). Indeed, hand weaving artists in a number of countries keep on producing unfashionable products which do not respond to the changing tourist interest (Marouf, 2006). Therefore, governments and NGOs have a crucial role in providing advices for hand weaving artists especially in relation to producing fashionable designs without changing the uniqueness of the Egyptian fabric products. 402 Elgammal I., Refaat H. Practitioner indicated that tourism has a positive impact on the hand weaving industry in Akhmim. Local and international visitors can change the future of the profession by buying directly from the local practitioners without intermediateness. Safety, security and the stability of the political situation in Egypt is also seen as important elements in saving the hand weaving from distinctions. Visitors and tourists are avoiding areas which are not seen as safe, particularly as a result of political instability. Despite the physical strains and pain that hand weaving process cause (i.e. lower backache from bending over, shoulder pain from beating down the weft, blister, calluses) (Zorn, 2004), in addition to the high percentage of dissatisfaction by the income and the environment, 21% from the community studied are believing that the profession will have a good future . CONCLUDING COMMENTS AND RECOMMENDATION This piece of research proved that most of current hand weavers in Akhmim are not satisfied with either the income or the working environment, additionally, 66.2% of them would leave the profession if another job opportunity is available. While 83.3% of hand weavers asserted that marketing has been the main challenge for the development of hand weaving; business men indicated that lack of innovative designs and quality control are the main problems facing the industry. Currently, there is a limited commitment from the Egyptian government in supporting hand weaving practitioners, albeit hand weaving can be employed as a tool for achieving sustainable tourism development, particularly in relation to developing communities and alleviating poverty.There is a potential for the local artists to achieve better income and develop the hand weaving industry if the government worked towards solving problems and realize the importance of such an industry in achieving prosperity and providing job opportunities for the indigenous skilled community, which is one of the main principles of sustainable tourism. In doing so, authors recommend the following: Intangible Heritage as a tool of promoting sustainable tourism 403
Training courses should be provided to improve skills needed in all aspects of the textile industry (i.e. spinning, plying or doubling, dyeing, wrapping a loom and finishing). This is can be done by current professionals from the local community in Akhmim through the help and support of the government.
Akhmim hand weaving practitioners’ access to the tourism market should be increased.
Linkage between the tourism professionals and the craft industry, particularly hand weaving is a necessity.
Governments, local authorities and NGOs need to realize their crucial role in providing advices for hand weaving artists especially in relation to producing fashionable designs without changing the uniqueness of the Egyptian fabric products.
Exhibition of hand weaving products inside hotels are also recommended as it achieved success in countries such as, Turkey. In addition, there should by outlets for selling hand weaving textilenearbytourism attractions, particularly museums.
Akhmim needs to be promoted among travel agencies as a hand weaving destination as repeated visits of tourists will be crucial for the survival of such an intangible heritage, and reduce poverty.
Buyers needs to get their hand made products directly from practitioners without intermediates in order to enhance the living conditions of the poor hand weaving practitioners.
Projects for developing small centers of hand weaving nearby tourism attractions are essential; such educational centers can provide tourists with valuable experience of how hand made products are created and at the same time, visitors and tourists can also buy products directly from practitioners. In addition, educational programs for teaching visitors and tourists about the process of hand weaving are recommended. This can be done with the help of the Ministry of Trade, Egyptian Tourism Authority and professionals in Higher Education. Programs can be divided into various levels appropriate to different groups of people. 404 Elgammal I., Refaat H.
Raw materials prices need to be controlled by the government and the local authorities rather than business men, in order to ensure artists get an appropriate profit for their work.
Young generations need to get motivated to join the current team of hand weavers and Akhmim hand weaving school needs to be reopened in order to raise knowledge and develop the skills of new practitioners and provide further training for current artists.
Governmental support is urgently needed for the current hand weaving practitioners, particularly in providing health insurance, appropriate houses, fair treatment from all stakeholders, education and training and marketing their products. Such support is crucial for saving the profession from vanishing and improving its opportunity to act as a sustainable tourism development tool. REFERENCES Cultural Industries Growth Strategy (CIGS) (1998) The South African Craft Industry Report – Report to the Department of Arts, Culture, Sciences and Technology (DACST). Deacon, H. and Dondolo, L.(2004) The Subtle Power of Intangible Heritage, HSRC Publishers, Cape Town,, South Africa. Elgammal, I. (2009) Winners & Losers? Social Implications of the Bluestone Development in West Wales. In: Caudwell. J. (2009) Tourism and Leisure; Local Communities and Local Cultures in the UK, Eastbourne: LSA Publication 105, 25-42. Hall, D. and Richards, G. (2003) Tourism and Sustainable Community Development, Routledge, London Hassan, F. and Tassie, G. (2009) Managing Egypt’s Cultural Heritage, 1st Ed., United Kingdom. Johnston, A.M. (2005) Is the Sacred for Sale. Tourism and Indigenous Peoples, Earthscan, London. Intangible Heritage as a tool of promoting sustainable tourism 405 Marouf, N. (2006) The role of handcraft in promoting the tourism industry in the Islamic world, the international conference on Tourism and handcraft, Saudi Arabia. (In Arabic) Mursi, A. (2008) The Intangible Cultural Heritage: Its Definition, Domains, Conservation, and Preservation, In Hassan, F. et al eds., Cultural Heritage and Development in the Arab World, Bibliotheca Alexandrina, Alexandria, Egypt. Refaat, H. (2012) The Archaeological Sites in Suhaj Governorate between the Archaeological Reality and Touristic Vision: An Applied Study on the Christian and Islamic Archaeological Sites, Doctoral Dissertation, Touristic Guidance Dept., Fac. Of Tourism and Hotels, Fayoum University, Egypt (in Arabic). Robinson, M. and Picard, D. (2006) Tourism, Culture and Sustainable Development, Division of Cultural Policies and Intercultural Dialogue, Culture Sector, UNESCO. Solimar International (2013) Supporting local development through sustainable tourism, crafts and tourism program. Available from: http://www.solimarinternational.com/solutions-for-developmentorganizations/crafts-and-tourism-program. Accessed on 20-06-2013. The Government of Suhaj (2013) Qaryet Elnaseeg, unpublished report. United Nation Industrial Development Organization (UNIDO) (2008), Egyptian Crafts A Marketing Strategy Framework. WCED (1987) Our common future. Oxford: Oxford University Press. Zorn, E. (2004) Weaving a Future: Tourism, Cloth, and Culture on an Andean Island, University of Iowa Press: United States of America.