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مشروع صواري الاسكندرية الجديدة غرب كارفور 💚💯

مشروع صواري غرب كارفور واحد من اهم المشروعات في محافظة الاسكندرية يقع مشروع صواري على الطريق الصحراوي وبيمتد من كارفور اسكندرية الى كارفور برج العرب وهو تعاون بين وزارة الاسكان وبين الشركة السعودية المصرية للتعمير ويعد اول مجمع سكني ضخم داخل الاسكندرية الجديدة والتي تعد أكبر مشروع قومي في الاسكندرية في الوقت الحالي الهدف من المشروع هو زيادة الحيز العمراني لمحافظة الاسكندرية وهو امتداد لمدينة برج العرب الجديدة في الامتداد الصحراوي الغربي على بحيرة مريوط على بعد 6كم من وسط مدينة الاسكندرية ويتميز موقع الاسكندرية الجديدة ان مركز المدينة هو ارض النزهة صواري هو افضل فرصة للسكن او الاستثمار في مشروع هو الأميز والأضخم في قلب الاسكندرية الجديدة 👌 احجز شقتك الان في مشروع صواري للاستفسار اتصل على 📲 01068340264 📲 01272495605 📲 01153314683 او من خلال الواتس https://wa.me/201068340264 أو سجل هنا https://forms.gle/aoEwjnZYQb4EdWJC6 https://www.facebook.com/Sawary.NewAlexandria https://www.facebook.com/groups/sawary.newalexandria http://sawary-newalexandria.blogspot.com https://www.youtube.com/watch?v=NjGPauKdMVY مشروع صواري الاسكندرية الجديدة Sawary New Alexandria

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The influence of history and death in Amoud El- Sawari street in Alexandria

Life, death, and history are the three main marbles that can cross the mind when you are passing Amoud El- Sawari street in Alexandria, Egypt. On the eastern side of the street stands a wall covering the historical monument ‘Pompey Pillar’ and the neighboring Islamic tomb and separating both the pillar and the tomb from a local public market. I have a personal relationship with the neighborhood as I lived there almost four years, and I was usually occupied with the idea of the presence of those three combinations together. There were always questions regarding what influenced and shaped the people's cultural identity in the neighborhood: did the existence of a historical monument change the cultural print of the residents? or the atmosphere created by the tomb has a bigger impact? This paper will review and follow how these two elements affected the crystallization of the neighborhood’s daily life habits and will investigate the influence of each through three themes, the market trade activity, traditional atmosphere, and the establishing scene of the street.

If one stands in the northern area of Amoud El-Sawari’s street, the first thing she will notice is the brick-paved ground permeating the routing of the yellow tram railway (Figure 1). Although the railway is meant only for the tram, yet the cars use the same passage as the sellers occupied the available car way in the street from both sides. To describe a typical Alexandrian afternoon, in Amoud El-Sawari Street, the yellow tram is passing, mixing the sound of its wheels on the railway with the horns sounds of cars trying to find their way out through the street. That is usually linked with the Sellers’ voices in the background shouting the prices of their goods to attract customers in the crowded market. All this life stops for a few seconds when a funeral passes by from the market to the other side of the wall where the pillar and Muslim tomb are, and it resumes seconds after as nothing had happened.

Amoud El- Sawari street is in Karmouz district in Alexandria[1] (Figure 2). The neighborhood is considered as one of the oldest districts; it existed before the construction of the city by Alexander the Great. According to the Arabic name, the area includes Roman and Ancient Egyptian ruins[1] such as Catacombs of Kom El Shoqafa[1], Serapeum of Alexandria[1] and Pompey Pillar or Amoud El-Sawari[1] . The pillar was constructed during the Roman area in Egypt as a free-standing red granite column at the Serapeum of Alexandria (Figure 3). The Muslim traveler Ibn Batouta[2] mentioned the magnificent pillar in one of his monographs and described how large and glorious the pillar is through a story. The Pillar is the highest monument of its type in the world, the pillar is around 27 meters, which answers the question of how much the pillar is visible to people who live in the neighborhood.

The pillar is located between the Muslim tomb and Catacombs of Kom El Shoqafa (Figure 4) and the whole area had been surrounded by a wall to separate it from the neighborhood. Moreover, unlike other historical sites in Egypt, you cannot spot any facility related to tourism or hospitality in the area such as restaurants, hotels and bazaars. Next to the pillar there is the Muslim burial land called Amoud Tomb. The tomb has many entrances marked with numbers so the families can identify the burial place of their loved ones. (Figure 5) Although I could not find any available information or documentation related to the tomb's construction to prove that it is a modern extension for the Catacombs of Kom El Shoqafa, it is hard to deny the similarities regarding the use of land.

Outside the wall, the scene is different, from both sides of the street there is a local market where sellers display their goods either in a small shop or in a table with a hanger (Figure 6). The local market can be seen as a representation of the economic status of the people living in the neighborhood. As poverty had driven people to create illegal market which occupies most of the street sides to sell low-priced goods for the residents and non-residents of the area. There were many failed attempts took place by the police to evacuate the street resulting many clashes between sellers and policemen. Eventually the state decided to establish small booths by the wall as another attempt to legalize and organize their situation[3].

The market goods reflect the neighborhood image. To illustrate, there are shops selling new bride’s accessories and new home needs such as clothes and curtains. Also, shops for school supplies for kids as there are many schools in the area including two in the street. Furthermore, the existence of Islamic tomb affects the trading activity in the street through the spread of funeral supplies shops (Figure 7). In addition, the small local bazaars in front of the monument door sell small gifts but not specifically for tourists. These shops are not as fancy or prepared as the shops in the other historical areas.  

Despite the active crowded daily scene in the street, every Sunday life disappears with the closure of the market which changes the features of the market. The first time I visited the neighborhood on Sunday I thought there was a mistake and I went to the wrong place. The street was wide, clean, calm and empty of any life forms, only the silent walls and the dead lying in peace. Furthermore, the presence of a tomb usually in the Egyptian cultur is associated with ghosts’ legends. I have heard that story once I moved to the neighborhood including a warning not to walk alone before the wall at night because I might meet the famous ghost “Abuo Manasha” or “Dakn Tarboush”; who are popular among the residents as the guards of the tomb, feeding the visitors curiosity with those stories[4].

On the other hand, tracing the influence of the tomb is much easier than the effect of the historical pillar. The pillar is disconnected from the local scene, making the people alienated from the whole sense of having a monument on the other side of the wall. As if the pillar is not part of the local scene, but the whole other side of the wall is a separate world, deepening the impression that monuments are not for the locals but rather for the foreigners who observer, who have the privilege of contemplating the history. Another point, the presence of the tomb is a constant reminder of Islamic principles stressing on the obligation to respect the dead in their final home. Also, there are a number of texts from the Quran written on the wall and the gate (Figure 8) stressing the same point.

To conclude, the inhabitants have access to the Muslim tomb daily simply to visit or burry their relatives but not to the historical site where the vendors and the tomb guards work daily to serve the visitors of the tomb. This disconnection between the daily life of the residents and the historical site is caused by including the Pompey pillar requires an entry fee, and there is no activity inside except observing the site, which they probably already have done once or twice in their life. Yet, undeniably the site is a tourist attraction monument but mainly for outside visitors who enter the premises in a bus through the gates and leave the same way without interacting with the locals. Furthermore, the existence of the Islamic tomb in the area influenced the whole scene of the street and shaped the overall culture of the people who are treating the Catacombs of Kom El Shoqafa, and the tomb with the same respect as burial lands more than recognizing it as historical importance. Therefore, in general, the influence of the tomb is clearer and easier to be identified by observing the locals’ trade activity and the establishing scene of the street.  

[1] Egypt. The Ministry of Antiques. Pompey Pillar Site.http://www.antiquities.gov.eg/DefaultAr/Archeological-sites/Pages/Archeologicaldetails.aspx?ArchCode=36#.

[2]Ibn Batota. Rihla " A Gift to Those Who Contemplate the Wonders of Cities and the Marvels of Travelling". 1st ed. Vol. 1. Beirut: Dar Ihya El Ouloum, 1987.

[3] A.SH.A. "allocating 145 Booths for Street Vendors next to "Amoud El Sawari" in the Western District of Alexandria." Almasryalyoum, April 28, 2015. https://www.almasryalyoum.com/news/details/719405.

[4] "Karmouz Ghosts "Abuo Manasha” and “Dakn Tarboush”." Cairo Dar, June 23, 2014. http://www.cairodar.com/307741/بالصور-والفيديو-عفاريت-كرموز-بـ-��َنَ.

Amoud El-Sawari Street, Karmouz, Alexandria

Figure (1) Amoud El-Sawari Street, Karmouz, Alexandria

Figure (2) Karmouz District. Alexandria

Figure (3) Picture of Pompey Pillar inside the wall

Figure (4)  Marking Pompey pillar, the Muslim tomb and Catacombs of Kom El Shoqafa

Figure (5) Amoud El-Sawari Islamic Tomb/ entrance number (5)

Figure (6) The Market Place in Amoud El-Sawari Street

Figure (7) Funeral supplies shop, Amoud El-Sawari Street

A sign in front of the tomb with a prayer

“Peace on you the residents of this land, the faithful ones and the followers of Islam, you are the preceders and we are the followers.”

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