Yet Cairo was not only known for its great architecture but also for its people, its talented craftsmen who came from all around the Islamic world to work on these massive architectural projects, creating some of the world’s most beautiful Islamic architecture. It was essentially the talent of skilled craftsmen of many disciplines, who were creative artists in their own right, which made this city an architectural treasure to be valued and appreciated. Each architectural detail and each daily-life object was designed and produced with great skill and quality. As has been the tradition for over a millennium, these traditional crafts were passed on from father to son and from master to apprentice, all of whom had enough competence to ensure the continuity of the production of these crafts. The craftsman’s characteristic traits were “patience, attention to detail, and a serenity in the face of life’s difficulties, learned and assimilated, no doubt, through the wisdom of centuries” (Ghazaleh, 3).

As Cairo expanded, the area of Islamic Cairo failed to keep up with modernization. Competition by mechanization, mass production, and inexpensive imports has led to the dilapidation of the traditional crafts that once made Cairo a flourishing commercial centre. In a search for better economic income, many craftsmen were forced away from the traditional crafts. The breakdown of the apprentice system was a direct outcome of these harsh conditions of economic decline, where very few individuals chose to follow in their master’s footsteps. Others sought employment abroad, making Egypt lose some of its most talented craftsmen. In the remaining workshops, quality has been sacrificed for the production of cheap items. Many of the traditional crafts have died out and either their quality has deteriorated or their revival has stagnated. The deterioration of Egyptian craftsmanship and skill is but one example of many more talents and qualities that have been lost over the years; it is therefore that we should be alarmed by these symptoms of progressive decay, those symptoms that we cannot afford to ignore.

In Islamic Cairo, we were fortunate enough to be able to fight these symptoms, bringing the area’s monuments and people back to life. The earthquake of 1992 marked a turning point in people’s awareness not only of the problems that had compounded over the years in the historic quarter, but also of the uniqueness and cultural significance of this priceless part of the city. Many of the area’s historic monuments were in danger of being lost forever and it wasn’t until then that the importance of the preservation of Egyptian heritage was reborn after centuries of neglect. Foreign missions composed of art historians, conservators, architects and engineers gathered from around the world to save Cairo’s breathtaking historic monuments.

The area’s crafts have always been intrinsically tied to the buildings and to the local community. With the acknowledgement of the importance of the preservation of Egyptian heritage in Islamic Cairo, came the acknowledgement of the importance of the traditional building crafts of this area. Throughout the restoration process, certain workshops were asked to replicate long-forgotten techniques and it was realized that very few individuals were capable of reproducing the intricate details. It was then that the Aga Khan Trust for Culture, one of the agencies of the Aga Khan Development Network, initiated a development program to ensure the revival of these traditional crafts, providing a unique example for foreign aid grants.

In most instances, the parameters of the foreign aid grants are very carefully laid out to encompass the restoration and conservation of a specific historic structure, leaving aside the development of the local community. ”By prolonging, so far as possible, the life of the physical structures”, these missions hope to pass the messages and meanings of Egyptian heritage that the buildings carry from the past to future generations (Boccardi, 4). In other instances, foreign missions follow a rather holistic approach where the notion of development expands to include social, economic as well as cultural development through the integration of the local community in the various projects. In their efforts to revive traditional crafts, the Aga Khan Trust for Culture initiated training programs, where remaining craftsmen were asked to train a new team of younger artisans. This program not only provided job opportunities and economic development channels for the local community but also helped them contribute to the preservation of their own heritage and to the improvement of their own future and the future of generations to come. This approach provided a true model for sustainable development, where the people, their skills and the surrounding historic fabric are united in one inseparable whole.

The rediscovery of the traditional crafts and the reintroduction of old techniques bears witness to the fact that everything can be brought back. Today, the restored buildings act as a showcase for local skills; craftsmen take pride in their profession and realize the uniqueness of their skill, which they now consider a form of art rather than a simple technique. Hence, with restoration came not only the revival of old skills, but also the opportunity to restore pride in the area of Islamic Cairo, as a centre for quality and unique workmanship. It is essentially this sense of pride which will help create a true form of sustainable development.

Today, questions are being raised regarding the sustainability of foreign-funded sustainable development programs. The objectives of sustainable development models cannot be secured solely by the projects initiated by foreign missions. Foreign missions simply create a driving force, they act as catalysts, but they cannot ensure the continuity of their incentives. It is very much true that “increased external borrowing or a heavy dependence on short-term capital can be an unstable element in the process of development” (Moussa, par.25). In that sense, there certainly exists a lack of long-term planning, a planning that would secure the maintenance of the historic monuments and the passing of the craft and talent from one generation to another. It is about time that Egypt develops its own army of art historians, conservators, architects, engineers and scientists that will ensure the maintainability of Egyptian heritage. Such objectives are only to be obtained if Egyptians develop a true sense of pride and a true concern for future generations.

Tracing back the roots of this ever-present crisis in Egyptian society, one would realize that the issue is essentially that of Egyptian mentality. An understanding of Egyptian mentality requires a deeper understanding of its people and its complex culture, especially that of new generations. New generations have adopted a rather fatalistic approach to the world, which has led to a general sense of apathy. The general lack of a sense of competition has caused many Egyptians to lose their sense of motivation. “We are engaged in a race to lower our standards: those who are unable to deliver high-quality products or workmanship want to drag others down to their level rather than rise to the challenge” (Hassan, par.8). In that sense, new generations no longer take the initiative to rise to the challenge, to think big, to consider possibilities or just to question the world around them. Their apathetic attitude deprives them from taking the initiative to imagine, or just to dream.

It is certainly time to identify a new direction, “one which places greater emphasis on ‘regeneration’ rather than ‘sustaining’ an untenable status quo, on sound ‘stewardship’ rather than ‘development’ and relentless pursuit of growth, on quality of life rather than living standards, on being more rather than having more, about living more fully rather than faster, and about multiplying our values rather than our possessions” (Aga Khan, par.40).

Precious time should not be wasted at an age where we could be very easily left behind. We should therefore try and generate true sustainability in a society that is very much capable of doing so using its human resources and its diversity, two factors which may provide unprecedented opportunities. The young people are our “country’s most valued asset in the process of development”, and they are the only ones who can actively participate in providing a long-term development of the country (Moussa, par.28). A new approach to Egyptian education is needed, an approach that will encourage children to value their cultural heritage and their skills.

Our effort to restore Egyptian heritage and unique craftsmanship to their former glory is not an easy task. For now, the responsibility of our generation lies in believing in our qualities and resources, which will in turn help restore our drive for competition. Sustainable development is not to be achieved through economic funding but through a deeper sense of ambition, driven by a sense of responsibility toward future generations and the future of this nation. Change will come with the years, maybe ten, twenty or a hundred, but it is important for new generations to see how they own this change and that they are the source for initiating it. In that process, we will face many challenges on the way, which will give us the opportunity to study and learn as we go along. We should therefore have the determination, endless patience and the willpower to succeed; maybe one day, we will reach what we had always dreamed of accomplishing. May we have enough trials to make us strong and enough optimism to make us proud, for in the end true sustainability is that of the heart.

Works Cited

Aga Khan, Sadruddin. “Is sustainable sustainable?” Al-Ahram Weekly Online.
August 2002. 24 March 2006.
<http://weekly.ahram.org.eg/2002/597/op2.htm>.

Boccardi, Giovanni. “Report on the International Symposium on the Restoration and Conservation of Islamic Cairo”. February 2002. 24 March 2006.
<www.unesco.org/whc/events/cairo0202.pdf>

Ghazaleh, Pascale. Masters of the Trade. Cairo: The American University in Cairo Press, 1999.

Hassan, Fayza. “The Mosque, the Church and the Kiln.” Al-Ahram Weekly Online. January 2001. 24 March 2006
<http://weekly.ahram.org.eg/2001/517/special.htm>.

Moussa, Amr. “Ensuring Effective Participation.” Al-Ahram Weekly Online.
November 1999. 24 March 2006 <http://weekly.ahram.org.eg/1999/454/op1.htm>.

Raymond, André. Cairo. United States of America: Harvard University Press, 2000.

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