As winter approaches, residents of villages around Qamishli in northeastern Syria are returning to the task of repairing mud houses. Young people gather to prepare a mixture of earth, straw, and water, then climb onto the roofs to renew the layer of clay that protects the homes from rain and keeps them warm. This is how an old village tradition of mutual assistance is maintained before the rainy season.
The work begins with transporting the earth and straw and mixing them with water. The mixture is left for several hours or up to two days—depending on the type of soil—after which it is mixed again. The young people then carry it onto the roof, smooth it with a trowel, and spread an even layer over the walls and ceilings. Such work usually begins with the arrival of autumn and milder weather; if the forecast calls for a rainy season, the need for repairs increases. In some homes, metal sheets or plastic coverings are placed over the clay to reduce leaks.
The method draws on the properties of earthen construction: in winter, such a house is warmer, while in summer it retains less heat. For many residents, a mud house is part of a way of life inherited from their fathers and grandfathers. Young people note that combining a concrete foundation with layers of clay provides better insulation than relying entirely on concrete: concrete houses require more fuel for heating, and fuel is becoming more expensive. One elderly man recalls that house repairs used to be an event that brought together many villagers: some transported earth, others brought straw, prepared the clay, or worked on the roofs. Families provided food for the volunteers as part of the local practice of “faz‘a”—mutual assistance—and when it was another house’s turn, dozens of people came to help. According to him, the tradition has weakened because of the emigration of young people and changes in village life.
Today, repairs are increasingly becoming an individual matter: the homeowner relies on their family or a few acquaintances. This reflects changes in social ties, as construction and repairs have ceased to be the collective responsibility of fellow villagers. Nevertheless, some forms of cooperation remain: young people gather to help prepare the clay and carry it onto the roofs. The pace of repairs depends on the condition of the roof, the type of materials, and the family’s ability to maintain the house. Another young man views the situation in a harsher economic context: many people can no longer afford to build with blocks and concrete, and turning to clay is linked to its low cost. Wealthier people are abandoning mud houses in favor of modern construction, while others continue to rely on them because they lack the means for more expensive options; moreover, fuel prices are rising, and clay retains heat well.
The pace of applying the clay coating, which locals call “siyāj,” also depends on changes in construction techniques. Some families are switching to metal sheets or covering their roofs with awnings, reducing the need for annual repairs: some houses are now repaired once every two or three years. The time needed to prepare the clay mixture also varies, depending on the source of the earth. Thus, the old practice is simultaneously being preserved, adapted to new conditions, and shaped by the economic difficulties faced by residents of northeastern Syria.
News Context
Where is Qamishli located, and what role does the city play in northeastern Syria, particularly in the context of Kurdish self-government and the conflict? — Qamishli (Al-Qamishli; Arabic: القامشلي, Kurdish: Qamişlo) is located in the far northeast of Syria, in Hasakah Governorate, on the border with Turkey—opposite the Turkish city of Nusaybin—and not far from the Iraqi border. It is one of the region’s largest cities and the de facto capital of Kurdish self-government in northeastern Syria—the Autonomous Administration of North and East Syria (AANES), associated with the SDF/YPG. The city is strategically important as a transport and trade hub and as the center of an oil- and agriculture-producing region. Since 2012, it has been controlled by Kurdish forces, but it still contains an enclave held by the Syrian government, including the airport and parts of the city, making it an area of rivalry and negotiations among Damascus, the SDF, Russia, the United States, and Turkey. Turkey regards the YPG as an extension of the PKK and has repeatedly threatened operations in the area. Qamishli is also important for the distribution of humanitarian aid and the administration of camps for displaced people.
What is “faz‘a,” and what are its historical roots, rules, and significance for mutual assistance in Syrian villages? — “Faz‘a” (Arabic: فزعة, faz‘a) is a traditional form of collective mutual assistance in Syrian villages, particularly in rural and tribal communities. Its roots lie in tribal customs and Islamic principles of solidarity (ta‘āwun), as well as in the need to survive in an arid climate with limited state involvement. The rules are as follows: assistance is provided at the request of an elder, mukhtar, or neighbor; it is generally unpaid or based on the expectation of a reciprocal favor; relatives, neighbors, and fellow villagers take part; and the work may involve harvesting, construction, weddings, funerals, natural disasters, or crises. Refusing to participate may lead to social disapproval. Faz‘a strengthens social ties and mutual trust and helps communities survive crises. During war and economic collapse, it often replaces or supplements humanitarian aid, supporting displaced people, poor families, and farmers.
What does the term “siyāj” mean, and how does this clay coating differ from other traditional methods of covering homes in northeastern Syria? — “Siyāj” (as pronounced locally; Arabic: سياج, siyāj) in northeastern Syria generally refers to a clay-and-straw coating or plaster for the walls and/or roofs of traditional earthen houses. It is made from local clay, water, chopped straw or chaff, and sometimes ash or lime. It is applied by hand in layers, and once dry it forms a strong, breathable, and relatively water-resistant surface. Unlike walls made from sun-dried bricks or stone, siyāj is not a structural material but a protective finishing layer. Unlike concrete and cement, it is inexpensive and environmentally friendly, provides insulation, and regulates humidity. Unlike reed mats or tents, it is a permanent covering for permanent homes. In other parts of Syria, similar coatings may be called “tin” or “mūna,” but “siyāj” has become established specifically in the local building tradition of the northeast.
Full version: Fleeing the cold and high prices, Syrians repair their mud homes in the Qamishli countryside