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In Omani studies: Miller & Morris (1988) stated that: "This palm of the desert areas was formerly of great economic importance in Dhofar, and provided a source of income to those bedouin who herded camels and goats in these areas. They were skilled, the women in particular, at weaving fibre from the leaves of the palms into a variety of artifacts. The most important of these, economically, in earlier years were the tackle and ropes for the large sardine trawl-nets which were used in sardine fishing industry which, with frankincense, formed the very basis of the rural Dhofar economy. Fibre from this palm had the great advantage over other popular fibres, such as that from Phoenix dactylifera, in that it increased in strength once wetted, unlike the cordage made from the Phoenix which rotted on exposure to water or damp. Quantities of rope made from this palm, of varying thicknesses,
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were sold for the straining ropes of the large cotton sardine-nets, the DA: dewagi and girif. The best fibre was made from leaves cut from around the growing heart. These were split vertically into thin strands and worked while still green and fresh into plaits and ropes, or were dried and then split into finer strands called in J: tinut, which were the strands used in the more complex weaving work. Finer threads were considered to provide the very best strong thread for sewing and repair work. This fibre, unlike that made from Phoenix dactylifera, was not normally dyed, but left its natural colour. The articles made from this fiber most in demand throughout Dhofar were the milking bowls [J: ka alo and miger]. The former was used in milking cows and goats, and the latter, which was a rather larger and flatter bowl, for milking camels. The camel-milking bowls of important men often had cowries threaded on the carrying strap, a public sign of their wealth and generosity. The fibre to be worked into the milking bowls had to be first soaked in milk to strengthen and lubricate it, and was then stored in a little circular leather pouch called DA: metik, J: otek. A flat circular base was first woven around a tight circle of bunched strands, and this was then gradually built up, each succeeding layer bound to the preceding one by more strands of the same fibre stitched with the aid of a bodkin [J: mesfi, DA: mesfe]. This was made from a sharpened nail, the weaver exerting pressure on the thickened head to pierce a hole through which the fibre thread was passed. Once the sides had reached the required height, the top layer was firmly bound round, either with a strand of the fibre stitched round and round the top, (or sometimes with fibre from a different plant known to produce a stronger thread), or with a leather thong. Then a circular piece of fine goat hide was prepared: tanned and dyed a good clear red-brown colour, it was then soaked and stretched tightly (while still damp) over the base and halfway up the sides, where it was stitched firmly in place with palm fibre. As the leather dried out it contracted and set hard, forming a soild outer casing for the fibre interior. Leather strips were used to embroider and decorate the outer walls of the bowl, and in skilled hands this could be a really attractive, intricate and delicate piece of work. The completed bowl was then filled with fresh creamy milk and left to stand until the fibre had become thoroughly impregnated with it and had swollen and expanded, closing up all the interstices and stitch holes, making the bowl watertight. A loop for carrying and hanging up the bowl was plaited from leather strips and a leather tassle worked at each end, and the bowl was then ready for use, for barter or for sale. Other articles made from this fibre were small lidded baskets [J: mexereft, ksif], in which women carried their personal possessions or the more fragile of the household possessions. These too had leather bases and were often elaborately worked, tasselled and embellished with leather thread. Baskets and containers of all shapes and sizes were also made, among them the two-handled large basket [DA, J: zembil], the small basket used mainly in collecting frankincense [J: eskelil, DA: setemeh], the camel and donkey panniers [J: jenb, xarg, soter], the round and lidded bread baskets [J: kifef, DA: guffeh], trappings and harnesses for the baggage camels and donkeys; mats of various shapes, such as the prayer mat [DA: seggodeh], mats spread over the floor to sit on [DA: ahsi, meddet, tefal], hand-held fans [J: merbaht, DA: merawah], the mats on which food was served [DA: kifayeh], and the mats on which special fooder, such as the dried sardines, was laid for the livestock; and the huge containers [J: zemoteh] in which the gathered frankincense was packed to bring it down from the collection areas to the coastal settlements for sorting and cleaning - a whole range of items used in everday life were made with this fibre. The work made from this palm was usually of a higher and finer quality than that made from the fibre of thw wild date-palm. The fibre is less coarse, and can be split into finer strands which were more supple to work than those from the other palm. However, artifacts made from this fibre had to be protected from the sun, as they were very subject to splitting and being spoiled from too much exposure to heat, and such articles were always put away in the shade, or hung up under trees and bushes when not in use. The fibre made from the coconut palm [DA, J: lif] bore the heat of the sun better than fibre from either of the two other palms, but had the major disadvantage of quickly rotting and splitting in damp conditions, and of causing saddle-sores in pack animals whose harness was made from its fibre. However, coconut-palm fibre was used to make the basket-like muzzles which were tied on cattle to prevent them from grazing within the agricultural areas, or on those camels and bulls in rut which were considered to be dangerous. The usefulness of N. ritchieana did not end at the fibre produced from its leaves. It also produces large bunches of fruit, called [DA: mish and M: mesh or manin]. These were collected in great quantities once they had ripened and reddened, and were then dried and stored to be eaten throughout the year until the next fruiting season came round. The whole fruit was eaten including the pip, being prepared by crushing a handful of the fruit between two rocks until the had become the consistency of rough meal, and this was either eaten raw, or cooked in a liquid such as milk, buttermilk, or water to a paste. The hard pips were also used as projectiles for the slings shots, and even , it is said, took the place of bullets with apparently no success. The growing heart of the leaf clumps was also edible - a tuft of leaves including those growing from the heart were grasped firmly, then twisted and slowly eased out. The pale white and green base of the growing shoot was then chewed, providing a sweet liquid as well as the filling bulk of the cellulose material. This edible growing shoot was called DA: magyug, M: megikeyk. The plant is not used medicinally in Dhofar apparently, but elsewhere in the Middle East, the soft fibre from the petioles of the palm is used as a tinder and also for dressing wounds and sores". (Ref. Plants of Dhofar). In addition, Richardson & Dorr (2003) mentioned that: "Prior to migration, women of the Jeneba and other southern tribes gather bundles of qadaf, the narrow leaflet of a scrubby desert palm (Nannorrhops ritchieana) found in remoe wadi beds. During their stay in Adam, they use this store of material to make a range of coild baskets and other containers, often covering these articles with leather to make them watertight. The baskets, along with weavings and other craft items, are sold in local souqs, providing the women with an income which is used to purchase jewellery, cosmetics and other personal items that will be taken with them upon their return to the desert at the end of the summer season. Scattered clumps of tough, scrubby palm (Nannorrhops ritchieana) are a prized source of fibre for coiled and braided basketry and for plied fishing line. Along the Jazir coast and in Dhofar, the strongest ropes - those made for the haulage of beach seines and gill nets - are traditionally made either of goat hair or from desert-palm fibre (qadaf). Unlike the fibre of the date palm, qadaf becomes stroner with exposure to salt water and dose not tend to fray. It is collected from remote wadis in desert areas, and conditioned prior to use by burying it in wet sand below the high water mark for several hours. Once soaked, qadaf is extremely supple, and can easily be split and plied into ropes of varying thickness. The scrubby desert palm (Nannorrhops ritchieana) is a boon to the desert-dweller, flourishing in dense clumps in the most remote desert wadis. Unlike the date palm, desert-palm leaflets emerge fan-like from a single point on the fronds stem, and possess unique water-resistant properties - actually becoming stronger and more flexible when soaked in milk or water. A further advantage is that individual leaflets can be split length-wise into extremely fine, supple strands which lend themselves to a wider range of use than the coarse leaflet of the date palm. Desert palm is a particularly important source of material for the fabrication of fishing equipment, and for containers designed to hold fluids. Paited strip basketry is practised along the desert coastline wherever palm material is found. The leaflet of the date palm (khusah) and the desert-palm leaflet (qadaf) are equally well suited to the fabrication of plaited strip articles and the basket-makers. Palited-strip work includes circular baskets (qafir) which are used for the collection of fish and dates and serve a variety of household purposes. Large rectangular baskets (khasaf) and panniers are made for the transportation of dried fish and other commodities between the coast and inland markets. For household use, rectangular mats are made for praying, sitting or sleeping, and round or oval mats are made for serving food. Basket makers also produce food covers, salt baskets and small flag-like fans secured to palm-frond sticks. Leather-covered coiled basketry, made exclusively from the leaflets of the desert palm, is produced in scattered Bedouin and settled communities from Ras ad Duqm southward to the arid Naid of Dhofar. Coiling techniques are used to make a variety of bowl-shaped containers (karmah), the most coveted of which are sturdy leather-covered baskets, made specifically for the collection of either goat or camel milk. The karmah is also used as a multi-purpose container for foodstuffs, spices, cosmetics, aromatics and other itmes of importance to the household. Circular and oval lidded baskets (fatiyyah) are also produced using the coil method, and are often decorated with interwoven leather stripping or fringing. Small fatiyyahs are used for storing a woman's jewellery, cosmetics, incense and other valued possessions. In settled communities, larger versions of the fatiyyah serve as basic storage containers for clothing and houshold goods. During times of migration or travel, household articles are transported in a large oval basket (daraj) of particularly heavy construction". (Ref. The Craft Heritage of Oman). Furthermore, Ghazanfar (2018) stated that: "Strips of leaves are twisted and made into rope and twine. Formerly of great importance, and used extensively by desert Bedouins for making ropes, tackle for camels, milking bowls (with leather base) and baskets for household use. Traditional milking bowls and baskets are still made in several bedouin households but mainly for tourists". (Ref. Flora of Oman; vol. 4).
