The inhabitants of Abu Dhabi were closely connected to their environment, a relationship reflected in their lifestyles, clothing, and food, both in settled and nomadic forms. Most lived along the coast, on islands, or in oases, while nomadic groups moved through the desert, settling near water sources throughout the year. Coastal communities engaged in pearl diving and trade, and during the summer months often relocated to the fertile oases of Abu Dhabi.
This way of life formed part of the broader Arab tribal system, structured around seasonal migration. In winter, tribes moved to sandy regions; in summer, they sought refuge in the oases of Al Dhafra, Al Ain, Al Wakrah, and Al Hudayriat. Oral histories consistently affirm that this nomadic rhythm was central to life in Abu Dhabi, preserving continuity with the land until permanent settlement began and the foundations of the United Arab Emirates were established.
Elements of this heritage endure today, particularly in traditional dwellings of the Bani Yas tribes on islands, coastal areas, and farms in Liwa and Al Ain. Jewellery and adornment -especially for women - illustrate the evolution of cultural expression, even as conservative customs limited their public visibility. Clothing for both men and women reflected prevailing fashions shaped by trade with India, Sindh, and the East. Pearls from the Arabian Gulf were exchanged for textiles, jewellery, and goods arriving via trading ships, merchants, and Silk Road caravans, underscoring Abu Dhabi’s long-standing role as a significant commercial crossroads.
Sewing skills
Since ancient times, women have been heavily relied upon for household management and responsibilities, from childhood to adulthood, including raising daughters to uphold traditions and pass them to the next generation.
A daughter takes care of her parent's home and, after marriage, her husband's home, never forgetting her parents' favour, so she continues to care for them. Women, then and now, have always met the essential household needs themselves, including making clothes. They sewed garments from fabrics received from countries where textiles were available, mainly from India. All the clothes worn in Abu Dhabi were sewn and tailored by women only, with men rarely participating in this craft. Women inherited and mastered this profession, creating garments for themselves and men, excelling in "filt"[1].
Skill began with obtaining fabric pieces through island traders and pearl merchants in the main island markets of Abu Dhabi, such as Dalma, Al Hudayriat, Gagha, and Abu Dhabi itself. These markets were frequented by Indian Banians[2]during the pearl diving season. They benefited from and contributed to the summer wedding season, which coincided with the pearl diving season in the Arabian Gulf.
Fabrics and styles
Most fabric pieces came from India and Sindh, distributed to the main markets in the region, including Dubai, Abu Dhabi, and its surrounding areas. Notable shops included Bujah's[3] shop, located in Khamis bin Saeed Al Mahndi's place, which was a major source of fabrics, and other shops like Othman's, known for stocking preferred Prism pieces for Abu Dhabi residents due to their suitability for the local environment. Other popular fabrics included Al Dagher, Safwa, Kaf Al-Saba', and Qutni[4].
Compared to today's fabrics, those from the past were of higher quality. A piece of Sayah[5], when cut, would curl at the edges, indicating its source and manufacturing quality, as its threads would not unravel or fall apart. This was confirmed by elderly women from the Bani Yas tribe in Abu Dhabi.
Women also acquired fabric pieces through clothing distributions, which were given to them by family and relatives after returning from trips and travels or during the summer months when the women from the islands and the coast would come to their settlements. They would present gifts to those who took care of their palm trees during the year, to neighbours, and to those living there from the tribes belonging to the Bani Yas. Since there were no fabric selling centres available, they could not purchase fabrics except for those that came with travellers. Regarding washing fabrics, it was different from our time, as they were washed only by hand with seawater. If washed with anything other than seawater, the fabrics would be damaged, and the colours would lose their lustre. Thus, the clothes of island inhabitants were distinguished by their brightness, perhaps for this reason.
Photo 1 - Kandoora paired with Bu taira and Dama't Fareed
For example, the image of the kandoora is paired with a bright yellow prism fabric known as Bu taira (flowers with leaves like bird wings), while the fabric for the dress is a light material called Dama't Fareed in red colour. The decoration was fixed on the dress at the neck opening with a fabric stabilizer beneath it due to the lightness of the dress fabric.
The craft of fabric cutting was one of the essential skills passed down among women, like sewing, inherited from grandmothers, mothers, aunts, or those who raised them. The women's clothing was neither simple nor easy; it embodied the culture of the women of Abu Dhabi from ancient times.
Photo 2 - Kandoora (left) and sweiyah (right).
Women's clothing back then, with its numerous layers and pieces, would be considered complex compared to what we wear today. A woman's attire consisted of the "kandoora"[6], worn over the "thobe"[7], with undergarments including the "shalha"[8] and "sirwal"[9]. She would cover her head with a black "sheila"[10], and over it, she would wear the "sweiyah"[11] when leaving the house, which covered her body from head to toe and could also be worn at home in presence of non-mahram guests.
Gold and Silver
The region enjoyed a thriving economy for hundreds of years when the land was stable due to the absence of external ambitions for its natural resources, lands, or properties. The periods of economic decline in the region are related to destructive interventions. Their arrival was recorded in the late 19th century, but their clear influence appeared in the early 20th century. Before the World War, it is mentioned that the islanders in the region, particularly traders, used to withdraw gold pounds, lira, and silver rupees, enjoying prosperity and storing their wealth in "sahharat"[12].
These were wooden boxes specially made to store gold coins circulating in the Arabian Gulf. They were made in two sizes: one could hold up to two thousand coins and the other up to four thousand gold coins. Silver was stored in bags by the thousands, and they were lined up beside the houses, where the "genieh"[13] was exchanged for twelve rupees, and the "neira" for ten rupees. All the region's money was in gold, with the neira equivalent to ten rupees and the rupee being silver, featuring the special seal of Britain, which was also used in India.
It is noted that the global economy went through a depression after the World War, significantly impacting the region. People sold gold, whether coins or jewellery, out of necessity and to survive, as the prices of essential goods they needed increased. The situation worsened with the halt of pearl trading. Those who managed to retain inherited gold or tangible assets to this day indicate they could secure their needs without having to sell their jewellery or ornaments. With the arrival of the British, the situation for traders changed as they introduced systems that distorted financial transactions in our region. They changed the monetary system to the "warshu"[14], then to "fils" followed by Indian notes, disrupting the system with numerous changes .
In contrast, life in the past was characterised by simplicity and low prices, with goods accessible to everyone. For instance, a sack of rice was bought for ten rupees, and a lamb for two rupees. The rupee was highly valued, with a man able to dress for one rupee and a woman for another, purchasing sirwal, a kandoora, a sheila, a thobe, a "bizzariyah"[15], and a "talliyah" for just one rupee.
These were general features of the standard situation regarding purchases of two examples of essential goods that residents needed. There were also adornments they wore, as it is inconceivable for someone who decorates their clothes and wears the finest fabrics and patterns from the East not to adorn themselves with gold in a time when "neiras" were spent for purchases. Thus, it is necessary to clarify the gold jewellery that adorned their bodies with beautiful ornaments and designs, which show the great resemblance between the jewellery of India, Sindh, and the Mughals. However, we must not overlook that goldsmiths had a perspective on modifying some designs to suit our people in the region.
Goldsmiths
People in the past knew the first goldsmith, Ibn Nouria, and now, according to the information I have received, his generations are present in the gold market in Dubai. Ibn Nouria was a goldsmith who came to Dalma and made it his residence. This settlement indicates that the jewellery trade and craftsmanship were at their peak on Pearl Island, in addition to those who flocked to its markets during the diving season annually for hundreds of years.
Ibn Nouria did not display gold in "Al-Vitreenah"[16] as is the case now in buying and selling; instead, he relied on the gold pounds brought by the residents of Dalma Island or those who came to live there for the purpose of craftsmanship. The gold pounds were handed over to the goldsmith, who would melt and craft them according to the ancient people's requests. The jewellery was not as diverse as it is today, with many shapes. It was limited to "al-ta um faraqah" and "al-shaghbab," and some were large, as they were crafted by melting four or five gold pounds, making them heavy for women to wear.
The size of the piece would increase with the frequent melting of pounds for crafting "al-fatur," "al-marta'sha," "al-marasikh," "hab al-heel," "al-shumaylat," "al-hayool bil-shouk," and "al-fatkh." This was generally how old jewellery was crafted. For example, crafting a fine "al-daj," also called "al-fark," involved melting ten pounds; it was a piece without a middle difference, and the goldsmith would be paid for that. Some crafted jewellery for their families in India during travels to sell the pearl harvest there.
As for the subsequent years, which witnessed the emergence of the oil era and the influence of wealth in the region, it can be said that it fell under Eastern or global fashion trends. Whenever a new foreign culture was introduced to society, it brought its details with it. Gradually, goldsmiths increased in Abu Dhabi after the start of oil exploration and the opening to external cultures due to increased migration rates to the region, to the point that the region was almost called the "land of dreams" for trade and commerce. Many shops emerged in the Arabian Gulf region, bringing new models from foreign markets to the region's markets. Purchases were made from shops selling gold jewellery, notably those in the markets of Dubai and Bahrain.
Social occasions
Cooperation and camaraderie in society were evident during social occasions, such as weddings. If a young man proposed and did not have gold to gift his bride, a neighbour or a woman from the community would offer her gold jewellery to adorn the bride during the wedding week, allowing her to appear at her finest before the groom. We can confirm that the prevalence of security and trust among the people preserved the gold jewellery of its owner without the need for guarantees or insurance, as is customary today. A mere word sufficed, serving as a guarantee by which the bride would keep the borrowed jewellery and return it to its owner after its purpose was fulfilled. It should be noted that the one lending her jewellery to the bride does so discreetly, without boasting or making it known, to maintain the dignity of the bride and groom, as the faith encourages discretion in such situations to earn great rewards for this brotherhood.
It is noteworthy that the Yasiya adhered to always wearing gold, even while doing household chores. A woman's possession of gold was proportional to her social status and family; if she was of high status, her jewellery would be abundant, with the number of pieces reflecting the family's wealth. A woman might own only "al-a'ltah" and "al-shaghbab," or just rings and " al-a'ltah", or "al-marasagh" and "al-shaghbab," and so on. Everyone lived according to their means.
Perfumes
The Oud and Oud Oil (Dehn Al-Oud)
Oud is one of the essential types of perfumes that every household in Abu Dhabi had, and it is still highly valued by everyone to this day. Oud is a type of wood with a pleasant aroma that is released when placed on hot coals in a burner, where it starts to burn and emits fragrant smoke that fills the place. Both men and women use it to perfume their clothes, and women also use it to scent their hair. Oud is imported from East Asian countries, where the wood is sourced from specific trees, and the people of the Arabian Peninsula purchase the finest varieties.
Photo 3 - Oud oil (Dehn Al-Oud)
Black Musk (Deer Musk and Rat Musk)
This was a type of perfume commonly used by the ancestors, with two main varieties: deer musk and rat musk. In the market, it is known as black musk (rat musk), which is a well-known fragrance in the culture of the Bani Yas tribe and has been known since ancient times. The ancestors’ culture is richer than ours today because it is deep and passed down from previous generations. It was essential for notable individuals to know the sources of the materials they used. For instance, they knew that black musk comes from a gland in the deer and from the musk rat's gland. Today, we might only know it as black or white musk, and few from our current generation are aware of its sources.
Photo 4 - Musk Rat
Deer musk is extracted from the deer (Asian deer musk) and is obtained from a gland called the musk pod, resembling a small mouse-like ball found near the navel. It was historically brought to the Bani Yas tribe from China and Japan through old trade routes, and these goods have been traded in the region for a very long time.
Al Zibad
An aromatic substance extracted from zibad (civet). Locally, it is called 'Qattū al-Zibad'. The zibad is only used in making Mukhammaria. It is also used for children after shaving the head, which is followed by applying the zibad mixture to the child's hair with a blade after seven days. If they are unable to do it on the seventh day, they do it on the fortieth day, then rub the head with a mixture of zibad, and some use indigo to moisturize the scalp and promote hair growth.
Al-Biddhaaeh
Al-Biddhaaeh is a name given to a type of perfume that is purchased ready-made. It is a specific type of fragrance used by the women of the Bani Yas tribe. Al-Biddhaaeh is characterised by its lightness and it perfumes the whole body. The dry powder of it is among the most beautiful natural scents, such as rose and musk. Saffron may be added to it, and sandalwood is also added, producing a pleasant fragrance. These additional aromatic substances vary according to tastes, and economic status plays a significant role in them.
Other aromatic substances may be added to Al-Biddhaaeh, such as rose after it is cleaned and ground. Amber, basil, musk, and mahaleb are also added. Both methods share a common point in that all ingredients are ground with a millstone. Rose oil is also added, and they are mixed together, then stored in designated closed places for a period that exceeds a month, until they are ready for use. The benefit of the storage process is to develop the final fragrance they desire from the blending of the original aromatic ingredients. Then it is ready to be presented during official visits between women, at major events and festivals, and it is essential in women's gatherings.
Presenting Al-Biddhaaeh is a custom that the women of the Bani Yas tribe have adhered to, inheriting it from their mothers and grandmothers for hundreds of years. It is prepared by placing it in a Ma'oon (a metal pot) or Tasah (a large decorative metal plate) suitable for the perfume it will contain. Afterwards, the Ma'oon is passed around the women, followed by the incense burner. As for how to use this aromatic powder, it is by taking a handful of Al-Biddhaaeh and rubbing it on the head, from which a fragrant smell emanates, then spreading it on clothes and the body. The pleasant scent lasts for several days. It can be applied to the head and hair, or on the back of the dress, and the woman has the freedom to choose where to apply the perfume.
In the summer season, specifically in Liwa, women perfume themselves with it before going to the assemblies or women’s gatherings in the same vicinity, as they walk to nearby places. If the woman is accompanied by men, as if riding to another assembly, she does not perfume herself unless her companion is a close male relative, following the teachings of Islam. They still adhere to this tradition in our time when exchanging visits, although the means of transportation have changed.
If Al-Biddhaaeh is purchased from the women who serve and manufacture it, it is wrapped tightly in paper so that it does not scatter. It is then tied with ribbons that secure the wrap, retaining the fragrant rose scent. It has been mentioned that Al-Biddhaaeh has other uses among women, as it is used to treat headaches and dizziness. A small amount of Al-Biddhaaeh is placed on a piece of cloth and inhaled, and it cures headaches. From this, we conclude that fragrances were used as remedies among the Bani Yas tribe in ancient times.
Amber Al-Zurq (Ambergris)
Photo 5 - Expensive piece of Ambergris
Al-Mukhammariyah
Photo 6 - Al-Mukhammariyah
Using Al-Mukhammariyah is a traditional way of adorning women, dating back to ancient times. This aromatic mixture is placed in a medium-depth dish and passed around among women in gatherings. It can also be applied to perfume the head.
At weddings, the bride's temples are rubbed with Al-Mukhammariyah. It is also used to welcome husbands returning from the diving season. Additionally, it is applied to young girls, where their foreheads or the middle part of their hair and temples are rubbed with it. A small amount is sometimes placed between the eyebrows of young girls, giving them a pleasant scent. When they greet other women, they exude a delightful and fragrant aroma. Al-Mukhammariyah is also used during Al-Toumeenah (celebration of children completing the Quran memorisation), one of the most significant events for the tribe, dedicated specifically to girls who have memorised the Quran.
Footnotes:
[2] Hindu Indian merchants known for their trade activities in the Gulf region.
[3] An Indian Banian merchant renting a shop in Dalma during the pearl diving season.
[4] Types of fabrics used in the past.
[5] A type of fine fabric used for various garments.
[6] The kandoora is the full garment covering a woman's body, showing only the neck and hands. It is referred to as the thobe, but it's known that women disliked calling their clothing by the same name as men's thobe, which is why the terms hiqab for women and mahzam for men are used to differentiate.
[7] The thobe refers to the loose-fitting piece worn over the kandoora by women.
[8] The shalha was introduced in the second half of the 20th century to women's attire. It is a light cotton piece worn under the kandoora.
[9] The sirwal is pronounced with an "s" in standard Arabic, whereas in the Zabi dialect, it is pronounced with a "ṣ." It is a garment that covers the lower part of the body.
[10] It is a head and hair cover made of black cotton fabric with a bluish sheen. In the local dialect, it is pronounced sheila with an "h" at the end.
[11] It is the cloak worn by women to fully cover their external appearance from head to toe. In the local dialect, it is pronounced sweiyah with an "h" at the end.
[12] Boxes made of carved wood to carry two sizes: 4000 or 2000 liras.
[14] A currency that was used in the region.
[15] Embroidered with shiny zari.
[16] A dedicated area in shops for displaying jewellery for sale.
Read More:
1. Sources in Arabic
Al Qubaisi, B. (2020) ملابس وحلي سكان إمارة أبو ظبي: قبائل حلف بني ياس (1950-1850) [Clothing and jewellery of the inhabitants of Abu Dhabi: Tribes of Bani Yas Alliance (1950–1850)]: 21-25, 47-53, 112-113. ISBN: 9789949391081
Al Awadhi, I. (2018) الأقمشة الشعبية في دولة الإمارات العربية المتحدة [Traditional fabrics in the United Arab Emirates]. Sharjah Institute for Heritage, Sharjah: 20-25. ISBN: 9789948396093
Al Bayan (2018) الليلام.. سوق النساء في زمن البساطة [Leylam. Women’s market in the time of simplicity]. Al Bayan. https://www.albayan.ae/five-senses/heritage/2018-01-25-1.3169136
Al Musallam, A. (2007) الأزياء والزينة في دولة الامارات العربية المتحدة [Fashion and adornments in the UAE]. Department of Culture and Information, Sharjah: 50-52, 58. ISBN 9948045068
Al Naqbi, F. (2012) زينة وأزياء المرأة في دولة الإمارات العربية المتحدة: الأزياء النسائية التقليدية [Women's adornments and fashion in the United Arab Emirates: Traditional women's fashion]. Ministry of Culture, Youth, and Community Development, Abu Dhabi: 32-43. ISBN: 9789948070702
2. Research Publications
Evolving Patterns: Abu Dhabi’s Fashion Ecosystem at the Crossroads of Heritage, Innovation, and Sustainability: https://zenodo.org/records/13142922
From living heritage values to value-based policymaking: exploring new indicators for Abu Dhabi’s sustainable development: https://www.nature.com/articles/s41599-024-03841-5
Biophilic business: how cultural heritage and informal economies can reshape sustainability: https://www.weforum.org/stories/2025/07/biophilic-business-sustainability/