spb/wp30_uqo

1{2  "document_id": "lb_hotpotqa_74ae5bfc8bdac7b560ec92b71604e86654f87b8f7fcbb30a",3  "family": "public_hotpotqa",4  "split": "test",5  "text": "Passage 1:\nDhussa\nDhusha, now Benighat Rorang is a Rural Municipality in Dhading District in the Bagmati Zone of central Nepal. At the time of the 1991 Nepal census it had a population of 6350. The Dhusha VDC office is located at Charaundi Bazar, which is one of the Commencing place of the White Water Rafting in Trishuli River which started longway back. The bazar is also the main business area for the whole VDC which is located along the Prithvi Highway. Like the general geographical status of the whole country, Dhusha rises from low altitude to medium - high altitude region. Charaundi Khola (Charaundi Stream), flows very close to the bazar.\nDhusha proudly boasts as it is one of the few Rural Municipality (VDCs) in the country which serves the country producing tonnes and tonnes of vegetables all the year round which mainly comprises Cabbage, Brinjal, Bitter Gourd, Tomato etc. The vegetable are sent to Kalimati Vegetable Market in Kathmandu and also various cities and towns in the country including Mugling, Narayanghat, Pokhara, Biratnagar, Dharan. It's one of the gateway to the Chitwan District via walking trail.\nTourism can be the next source of income in the VDC as the area is rich with natural resources. White water rafting is the main attraction in the area. Trishuli River, which is one of the famous river for White Water Rafting in the country, flows in between Dhusha (Dhading District) and Ghaylchowk VDC (Gorkha District). The main rafting spots which are within the VDC are just 80 km (approx.) with some good resorts (Royal Beach Camp, Himalika Camp/Resort  etc.)mainly targeted for tourist are opened in the area. The VDC is just 80 km (approx.) from Kathmandu, the capital city. \"Nohak Gupha (Nohak Cave)\" also lies within the VDC which can be one of the longest cave in the country though it is yet to be publicized and verified. Canyoning in also a major attraction for local and foreign tourist in the VDC.\nPassage 2:\nOld Bazaar, Gjakova\nThe Old Bazaar (Albanian: Pazari i vjetër; Serbian: Стари базар / Stari bazar) in Gjakova is the oldest bazaar in Kosovo (also known as Çarshia e Madhe (Grand Bazaar) or Dakovica. Mëhalla e Hadumit, the historical neighborhood where it is located also houses the city's oldest mosque, the Hadum Mosque (Xhamia e Hadumit), which dates from the 15th century.\nThe Grand Bazaar (from the Turkish: Çarşı meaning marketplace Albanian: Çarshia e Vjetër) was the heart of the economy in Gjakova, a city of trade and merchandise which served the villages around the municipality of Gjakova, the Junik zone and Gjakova’s highlands (Malësia e Gjakovës) on the border between Kosovo and Albania. The Old Bazaar was burnt and destroyed and then it was reconstructed after suffering damage during the 1999 war (the last war in Kosovo).\nAround the mosque lie the graves with sculpted decorations, with inscriptions engraved in the old Ottoman language. In the past, it was used to bury members of the popular families in Gjakova. Within the mosque’s complex were the hamam (Turkish bath) which was destroyed in 2008, the building of the old library, from 1671 (burnt by Serbian forces during the war of 1999 and totally ruined in 2000) and also meytepi from 1777.\nThe bazaar is linked to the city centre, just five minutes away via the IslamBegu Bridge. The bazaar covers an area of about  35,000 m2 (380,000 sq ft) and the length of its main road is 1 km, with about 500 shops situated along it. It is, however, still home to an active mosque, several türbes, and a clock tower, which was destroyed during the First Balkan War and was recently rebuilt.\n\nHistory\nGrand Bazaar of Gjakova arose with the appearance of the first craftsmen and the artisan processing produce; it arose then when Gjakova obtained the kasaba (small town) status, when in 1003 H (1594/95), Selman Hadim Aga donated some public facilities, which he had built himself to religious institutions the Hadum Mosque, a meytep (elementary religious school), a library, a muvakit-hane, “a building for measuring the time and determining the calendar by means of astrolabic quadrates\", a public bath (hamam), an inn and some shops. For the maintenance of these facilities he asked from sultan to attach to his “vakif” some lands of sultan properties (hases), whose income should be used for the maintenance of the mentioned buildings and for the payment of the staff that would work there.\nHowever, the first direct facts about the Grand Bazaar were provided by the Turk traveloguer Evlia Çelebi, who visited Gjakova in 1662 and, it seems, was amazed by the beauty and treasure of the city and of Gjakovar citizens. Among other things, he wrote: “Jakova has two thousand decorated houses located in a vast field. It has two beautiful mosques, mosques without a minaret (“mesjide”), inns covered in lead. It has a beautiful public bath (hamam) that pleases your heart and about three hundred shops with one thousand kinds of crafts. Referring to the impressions the Gjakovars left on him, he continues \"Since it has a lovely climate, the inhabitants are good looking and kind\".\nAs it can be seen from the beginnings, there was a great number of shops in the Grand Bazaar, in which almost all kinds of trades were developed aiming at fulfilling all the needs of the population of the region of Gjakova and of export such as those of metal processors, leather processors, textile processors, tinsmiths, saddlers, (shag-makers) white woolen cap-makers, rug-makers etc.\nThe metal processing included some very important trades for that time, such as gunsmiths, silversmith, copper dishes productions, tinsmith etc. In the 18th century the famous gun master Tush the gunsmith was mentioned in Gjakova, who dealt not only with their producing, but also with their decoration. As a master of luxurious guns producing, which at that time were requested without any distinction by all the social classes, he managed to create, in this century, “the people's school\" of this trade, known until today by his name.\n\nHadum Mosque\nA shepherd from the Guskë village was looking after his sheep and goats. The Turkish (Ottoman) guards noticed that a bird was flying over him, which according to the saint books, meant that he was a good and wise man, so they went and talked to him. He invited them as guests for a night and hosted them with all he had. The shepherd also was a good talker and the Turkish guards learned that his name was Hadum and understood that he was very smart and wanted to be educated. Hadum was taken to Istanbul, where he finished the preacher school. After that, he wanted his own mosque so the Turkish administration helped him again. The Turkish guards searched for an appropriate place for a mosque, not far from the Guskë village. They noticed a flat field, close to a hill (now known as the Çabrati hill), and found the owners of the land, with whom they talked about buying a piece of land. The owners were Jak and his brother Vulë, and they didn’t want to sell any land. The Turkish guards managed to change their minds and they told them they only needed land as much as the skin of an ox, and the brothers agreed. In fact, they were really crafty. They took the skin of an ox, cut all of its big, long hair and they put it in a sack. The other day they went to the field, took the hair out and started to put them on the ground. The brothers saw that the Turkish guards had lied to them, but since they had nothing to say, they only wanted the place’s name to be Jakovë (the combination of the brothers’ names Jakë and Vulë). The Turkish administration accepted the name, which later was changed to Gjakovë. \n70 years later, Evliya Çelebi said that around the plain of Jak Vula and Hadum Mosque were 2000 houses, some masjid and two monumental mosques, inns covered in lead, a beautiful hamam and 300 shops. The Hadum Mosque as an architectural building belongs to the classic forms of the mosques in the group of the Kosovar style. It is covered with cubes; it has a right-angled rectangular base and a minaret which comes out of the south-west wall, in a right-angled base. The blueprint and the compositional scheme contain these parts: the hall of praying, Hayat and the minaret.\n\nCrafts\nThe craft of cutlers, that used to be practised also in Gjakova, was older than the one of gunsmiths. The craftsmen dealing with this craft used to produce different knives, such as \"dimi\", daggers, yatagans, etc., whose handles they decorated with beautiful ornaments.\nAccording to the English author Night, Gjakova was one of the most interesting towns with quite craftily inhabitants in metal processing. He would express himself that “the most beautiful saddles, filigree products, the golden sword handles making and the decorations of yatagans and pistols were produced here from hard-working people. He would, further continue: “Albanians of Shkodra, Gjakova and Prizren are well-known masters in the production of guns and other items of metal. J. Mueller claimed in 1838, about Gjakova, that the guns of this town especially the pistols enjoy a special respect also in Sarajevo.\nLuxury personal objects and other artistic items, worked in gold, silver and pearls were constructed here. The silversmiths' works matched not only the taste and requirements of the local population, but also those of foreign countries. Therefore, the silversmiths became well-known with their artistic products everywhere. Th. Ippen wrote that the silver products of Gjakova were traded everywhere and “are famous all over Albania”. The English journalist Mehew wrote, among other things: “Albanians are not only hardworking and capable of different handwork, but the country has some rare products, which do not remain behind some artistic products of our western capitals at all. Can this be said for Montenegrins, Bosnians or Serbs? In the towns of Peja and Gjakova filigree works in gold and silver are made, which are much better than those of Malta, both from the artistic sense expressed in their motives and in the weaving and wonderful finesse of these items. These excellent works of Gjakova, similar to laces, are demanded in every market, as well as very precious “golden cups made in filigree, made to protect the hand from burning”- as Lord Byron mentioned them in his work Don Juan, which usually are put under the little coffee cups, are always of Albanian production.\nAmong Gjakovar silversmiths' products for personal decoration were the rings, earrings, wrist rings, “feses”, etc. that were used in local rich families and were exported to Istanbul. Also, the silversmiths used to decorate the pipes, mirror frames, etc.\n\nGuns\nAccording to the 19th-century Bulgarian scholar, Ivan Mihov, Gjakova was also among most important centers of luxurious guns production. The Shkodra French consul, Hecardy, would write that “same as all the other Albanians, also the highlanders like luxurious guns\", which were decorated with a lot of art (passion), with carving, with mother-of pearls (“sedef”) and pearls, which were produced in Prizren, Gjakova and in Tetova. Gunsmiths of Gjakova, had become well known for the production of \"Gjakova pistols”, “whose value consisted especially in the beauty of the round but pommel or rosary\".\nAs better known Gjakovar gunsmiths are mentioned Tusha from the 18th century, whose name is related to the development of gunsmithery and silversmithery in this town, whereas in the 19th century Emin Kazari, Murat Nuka, Ramadan Nuka, Çaush Basha, Beqir Pula, etc. are mentioned. Referring to the gunsmithery tradition, Theodor Ippen, among other things, wrote, “…Earlier, in Shkodra, Prizren, and in Gjakova, there were large gunsmith, long rifle, and side-handgun and yataghan workshops. These old guns were then in wide use. There are facts, according to which Gjakovar gunsmiths set up workshops also outside their place, competing successfully the products of those places where they established their shops. Thus they caused the discontent of the local gunsmiths. In a letter sent to prince Milos, on 6 October 1837, it is said that in Gurgusovac there is a gunsmith from Gjakova, Bajram Mustafa with his two sons-apprentices, against whom the local craftsmen were complaining.\nTushe was considered as the most talented master for producing and decoration of celinas. The long rifles and those of waist of Gjakova, produced \"in the Albanian fashion\", decorated with gold and silver had become well-known all over Europe since the 18th century. However, according to Franz Noptsche, Gjakova became well-known later also for the producing of \"martin\" type guns and was a strong competitor in selling this product in the home market. But this gun model as well as other guns of Albanian fashion were sold also abroad in most distant markets. Gjakovar gunsmiths used to produce also other necessary equipment for the use of guns, such as circles, which were in use until the 1860s and 1870s, until the beginning of use of fire guns with “viaskas”. Although initially the Gjakovar gunsmiths produced rifles, later they shifted exclusively to bullet producing. Among other things, they would go to cattle fairs in Ivanjica, where they would successfully sell their products. The Gjakova craftsmen used to produce cartridges for the rebels of Karageorge. According to Sami Frashëri in Gjakova guns, silver, Albanian national costumes and some kinds of silk fabrics were produced. The trade was very much developed there. Often Albanian guns were called (labelled) by the names of places of production. Thus, among other things, the Gjakovars (the hunt guns) were well known, guns that were decorated according to the “people’s school” style of the 18th century of the famous gunsmith and silversmith Tusha.\n\nClothing\nThe working of national costumes, which were decorated with autochthonous ornaments, had the priority for both women and men. It is known that the Albanian national costumes were distinguished for their beauty and for the fine taste of Albanian tailors. Therefore, it is no wonder why Byron had bought Albanian costumes, in which he was painted in front of European artists. The Russian academic Alexander Hilferding, who visited Gjakova in 1857, wrote among other things: \"The mydyrr of Gjakova, an Albanian of extraordinary beauty, dressed in a wide faultless white kilt and with a short red jacket stitched (embroidered) in gold, sent me to the clergyman's house.... The tailors of Gjakova worked costumes according to the taste and requests of different social categories and according to the needs of different countries, where they sold their products. They embroidered with modest equipment with gold or silver fibers and, from time to time, in lace (galloons) gowns, waistcoats, tight woolen trousers, sleeveless dresses (fermens), vests (doublets-for women), dolmans, shirts (mintans), etc.\n\nWeavers\nThe weavers of Gjakova produced out of silk and wool fibers of all kinds for the decoration of different parts of national wear galloons, strips, buttons, silk thread (ibrisimi) etc. for the town and their weavers. They would sell these products successfully also in other towns. According to original (local) legends, in 1864, they sent to the international fair of Prilep, 20 bales (bundles) with items of an amount of 120 thousand groshes.\nGjakova was well known for its talented white woollen cap producers, since the establishment of the Grand Bazaar, because the white cap was part of Albanian national costume. It is known that the type of the white round cap (kësulë) similar to present day cap (plis) represents a part of Illyrian wear. The Albanians who took part in the battle of Kosovo, in 1389, according to the legend, came with white woollen caps, as the present day ones. In addition to this, the type of white woollen cap called the Scanderbeg grave speaks of the antiquity of the Albanian woollen white cap. \nThanks to ethnic structure of the population of Gjakova, which the Russian academic Hilferding, called, in 1857, the Albanian city Gjakova was from the beginning the only town of this craft, whereof it spread also into other regions of Kosovo, Northern Albania, Western Macedonia, Sanjak of Jeni Pazar, etc., whilst another town for the South and Middle Albania was Tirana. The mentioned places were supplied in the 18th and 19th centuries with white woollen caps from Gjakova.\nWhite woollen cap makers from Gjakova set up their workshops also in Shkup, in Tetova, in Pazar i Ri, in Sjenica and in Sarajevo. \nThe oldest way of making the white woollen caps with a log (block) (taslak), that was used until the end of the 19th century, was called the \"Gjakovar” way (fashion), which differed way from the most perfect way of \"Tirana\" with two logs (blocks) (taslaks), which started being practised also in Gjakova around the end of 19th century and beginning of the century. The foreman of white woolen cap makers’ guild in Gjakova, which was not as strong as the others in the time of Turkey, was mentioned to have been Jup Bakalli. The Craftsmen Chamber of Gjakova had registered 16 white woollen cap shops before the World War II.\n\nTailors\nSince the 18th century, especially in the 20th century, along with the metal processing, the processing of wool and silk, etc., went also on. In the Grand Bazaar of Gjakova felt cloth, woollen and silk fabrics (cloths), woollen and silk pipings (galloons) etc. used to be produced and sold in great amounts and were exported in even greater amounts in the markets and fairs of the neighboring provinces of Balkan countries, in Medieval countries and in Central European countries, too. Beautiful and high quality carpets and rugs were produced and sold there. The year book (\"Salname\") of Prizren Vilayet of 1874 used to mention the great number of tailors (“terzis”), tanners (“tabaks”) and embroiderers. The tailors used to work, according to it, first class cord dolmans and waistcoats for women and men, but these products used to meet only the country's needs. But for their own needs, the inhabitants of kasaba (the town) used to produce a kind of rough woollen cloth-worsted cloth. This shows that the textile artisan production had exceeded the patriarchal borders and had entered widely into the road of production of goods for market. \nIn Gjakova the tailors were divided into categories according to the town social classes. The first category for example, worked for the rich city classes with selected import cloths which were with high prices. Sami Frasheri claimed that the Gjakova craftsmen “sew nice costumes weave the galloon, produce \"sole\", shoes and other products”. In Peje and Gjakova, he would continue, “guns, silver dishes, national Albanian costumes and some silk fabrics were produced”. This craft (trade) existed in Gjakova until the 1970s. This craft is nowadays practised only by women “which is a unique and characteristic phenomenon for this craft and typically for Gjakova”. However, until recently it was practised also by men in their houses, like Him Xhama, Reshyt Xharra etc. In fact even today this craft is practiced by Mr. Fehmi Shllaku. The tailors' guild in Gjakova was the most powerful guild.\nAccording to Ivan Stepanovich Jastrebov, the tailors' guild was distinguished for its wealth. It had 200 shops, which were always busy. Let us mention that the Gjakova craftsmen of national costumes for brides and other young women, with luxurious decorations with gold and silver fibers (filaments), practised this craft until recently only in Gjakova, whereof it spread also in other regions of Kosovo, because these wears got again in trend. The waistcoats and shirts (mintans) became an obligatory part of costumes for brides and young women. In the period 1945- 1963 Gjakova had twice more tailors than any other center of Kosova. Pristina had 39 tailor and tailor shops, Mitrovica had 61, Prizren 60, Peja 56, whilst Gjakova 112, of which 69 were registered as old tailors (terzis), whereas 47 as modern tailors.\n\nLeather production\nThe leather production gave impetus also to the development of the craft of furrier (leather worker), craft of leather processing. The furriers produced boxes for tobacco and money, saddlebags, cartridge belts, wallets, sashes (leather waistbands), saddles, reins, bridles, belts and other necessary products for the supply of transport and pack animals. Saddles were the most precious articles produced by the furriers. They were decorated with silver, with colorful and metal decorations etc. In Shkodra, in Gjakova, and in Manastir, according to Mueller, saddles were produced, which differed from the others, because their rear and front parts were more lifted. The furriers (leather workers), same as tanners and slipper makers, used to sell their products inland and abroad. But around the end of the 19th century the fall of these crafts started.\nThe making of moccasins was a craft related to the leather production and spread in the Grand Bazaar since early times. However, the production of shoes influenced in the fall of this production in the 1890s. According to the yearbook (salname) of Kosovo vilayet of 1887 “low-heel shoes and slipper of Gjakova have fallen and they do not have the previous value”.\nAn old craft practised until recently was the one of fur processing with domestic and wild animal leather, such as those of suckling lambs, of foxes, of beech marten etc. The furs that were produced in Gjakova, which had a good tradition in this production, were also sold in outer market. Mueller wrote “the processing of wild leather into furs and of sheep leather is done in Peja, Gjakova and Dibra. In Gjakova the craft of goat-wool rug makers was developed, which was related to the way of goods transportation on horses, in caravans.  The raw material of these craftsmen was the goat wool for producing rags, rugs, sacks, saddle-bags, different bags, breast collars and horse covers, large sacks, different rugs (halis) for bedding etc. In the early 20th century the rug makers of Gjakova processed 2 thousand kg of goat wool.\n\nPipe makers\nIt is worth mentioning that Gjakova was known in the whole region of Dukagjini Plain mostly for the development of pipe-makers craft, whilst the center for Kosovo was Pristina. This craft existed in these two centers until the late 1960s. Other craftsmen like clog (wooden sandal) makers, carpenters, and wood carvers from villages etc. used to deal with production of pipes, long pipes (chibouks, çubuks), and cigarette-boxes. In the past this craft was carried out also by silversmiths, who took care particularly of decoration of long pipes and weavers, who wove with silky galloons parts of the smoking set. The raw material used for the production of chibouks, long pipes, cigarette boxes and pipes was wood and horn, but in the past, ivory and bones were used. The terminology of this craft in Gjakova was in Albanian, whereas in Pristina it was in Turkish language.\nThe oldest chibouk-makers family was the one of Zejnullah Ramadani, who until around 1958 kept his shop in the Little Bazaar. Until then also the brothers Dan and Shaban Dema and Ahmet Muhaxhiri had their shops in the end of 19th century, due to better profit conditions. Beqir Tirana moved in (settled) in Gjakova, who returned to his hometown in the early 20th century.\n\nCarpentry\nThe carpenters, who had their shops, many in the Box-makers Street, but also in other parts of the Grand Bazaar and other parts of the city, worked and carved with hand tools objects for daily needs in household, in building and in artisan workings, such as boxes and housewife boxes for brides, cradles and hammocks for children, boards for braziers and brassieres; school desks, folding chairs for reading, bookcases, shelves and ceiling decorations, decorations and carvings for rifle butts, coffins and equipment for Muslim and Christian corpses etc. They decorated luxurious products with paints and carving. They learned the painting craft, the combination of eleven paints, from the master Rexhep Shkodra. Inspired from him, they became later themselves authors of different ornaments of floral world with the wood carving that they had inherited from ancient times. \nThe most famous carpenters were the families of Qarri, Kusari, Canamusa, Alushi and Cana of Dallt, Rasim and Ymer Tullumi, Tafil Morinaa, Ismet Saliuka etc.\n\nBookbinding\nAnother interesting characteristic, it seems, only for Gjakova, was the bookbinders' craft (mucelits), who, dealt with the binding of different books and manuscripts; repairing old books damaged by long usage or of any other physical damage and, above all they dealt with copying the works of different authors, which, they then distributed to libraries, or gave as gifts to their friends or to well-known scholars. They were usually people who cultivated nice handwriting. Their work tools were usual, simple of wood, which were made, in our concrete case, by the bookbinders themselves. This craft was practiced traditionally in Gjakova, from generation to generation by the members of Doli family until recently. In the second half of the 19th century Bajram Jusuf Doli (1833–1917), a non-exhausting handwriting copier was mentioned, who, in addition to the craft of the bookbinder, also practiced the profession of a teacher. Almost all the writing in Albanian with the Arabic alphabet such as those of Mullah Beqir, of Mullah Dervish, etc., were copied with his hand. He constructed the tools for binding the manuscripts and books made of wood. There is not a town in Kosovo in which one cannot find of his manuscripts. We can say one that over one hundred manuscripts that are kept in different collections in Kosovo have been copied and bound by this great sympathizer of the written word. About Mullah Bajram Efendi Doli, as well-known copier of old oriental literature and other manuscripts written in Arabic Ottoman alphabet we have data from different authors and old citizens Mullah Bajram copied rare and unique specimens with an artistic handwriting, bound, sow and made the covers.\nOne of four works in manuscript, unknown until now, of Tahir Efendi Boshnjaku-Gjakova, found and identified recently, Hyda Rabbem (God is my Lord), written in lyrics, in Ottoman language in 1832, is kept only in three copies, two of which were copied by Bajram Jusuf Doli, whereas one by Muhamed Tahir Jaka, also from Gjakova. The son of Mullah Bajram, Mullah Hamdi Efendi Doli (1897–1994) was the last bookbinder from this family, who practiced this craft at home. He spent all his life on books, cleaned them page per page, folded them up and bound them with a special passion. The tools, he worked with were old and very interesting.\" He copied the books so nice that it was difficult to distinguish them from those of the printing house. He put them within the cover bound them with a needle and rope or with glue, according to the demands of the requester. He also arranged the archives of administrative documents, which he bound in the form of a book and was well paid for that, but he distributed this profit to the poor. The existence of this craft itself speaks of the high cultural-educational level of this prospering artisan and trade center (town).\n\nMusical instruments\nAnother craft, about which there are very few data available, is that of musical instruments production. We know only that in Gjakova used to live in the second half of the 19th century the well-known singer and musician Ramadan Gunga, who supported his family by his craft of a master of musical instruments production, such as sharkhis, two-stringed lutes, etc., that his beautiful sharkhis were decorated with a mother-of-pear eagle and with ivory spots, that he had a shop and that on the market day he played nice melodies to advertise his ware. We also know that his pupil and later his friend, the singer and instrumentalist, Din Bakija, had made himself a sharkhi and a personal box. This craft was practiced, along with their basic vocation, also by the carpenters and wood-carvers, who mostly dealt with mending the broken instruments, such as the well-known master in Gjakova, Rasim Tullumi. He had acquired his basic knowledge on the features of different kinds of wood that he used in different parts of a musical instrument, from his father Malush. In the production and repair of musical instruments Rasim was aided by his brother Ymer, who, as an instrumentalist of bugan (sort of a musical instrument), his father Malush, had brought him from Istanbul, participated in the musical group of Ymer Riza.\n\nTrade\nAccording to some statistics in the early 20th century in Gjakova there were 400 craftsmen. The vigorous development of craftsmanship stimulated also the development of trade. \"The people of Gjakova have a tendency agriculture, but they are more betrothed to trade. They go to distant places where they open their shops, inns etc. to provide for their living\" was written in the yearbook (salname) of the vilayet of Kosova in 1887. The Gjakovar traders and craftsmen used to sell their product not only in Grand Bazaar, but also in many markets in other towns of Ottoman Empire, of Serbia and Austria. According to the facts, in the 1720s, the traders of Pristina and Gjakova transported their goods firstly to Dubrovnik and then to Italy. In 1803 the trader (merchant) from Gjakova, Jonuz Spahiu, had sold 114 bales of small leathers in Venice. In 1827 Salih Gjakova and Kërsto Gjakova sent gunpowder, rifles and flint stone to Sarajevo, whilst a year later, Hasan Gjakova and his nephew Hamza sent three bales of rifles to Serbia. According to the minutes of customs duty (cymryks) of Pozhega, of Aleksinac, of Kragujevac, of Mokra Gora, of Belgrade, etc., the traders from Gjakova sold their goods such as silk galloons, tobacco, rice, maize, eels, razors, soles, double-barrel sporting rifles, pistols, long rifles, cartridges, gunpowder, flint stones, wax, snuff, different leathers, salt, oil, cotton, cotton breast collars, cotton ribbons, silver galloons, scarfs, figs etc. Ali Sulejmani from Gjakova, in 1837, transported 56 loads of sheep leathers and other goods in an amount of 283.38 groshes, through Belgrade to Austria whereas in 1841, Halil Dobruna transported through Serbia to Austria galloons in an amount of 1800 groshes and 21,5 loads of Morocco leather (saftjan). \nIn Serbian folk songs Gjakova is mentioned as \"the Albanian market\" (Arnaut Pazar in Turkish). According to Mueller: “Sheep are developed, especially around Gjakova, and their wool makes a considerable item of export. Among better known traders, the rich family of Hajdar’s is mentioned, which dealt with wool foreign trade. They had their branches in Vidin, in Budapest, in Vienna, in Thessaloniki, in Istanbul etc. In addition to this, they had large properties in the district of Nish, Leskocvac and Vranje which they kept until 1878.\n\nHostels\nThe dense development of foreign trade suggested the need for hotel-keeping facilities, where the traders and pack animals, as the only means of goods transport, would rest. Almost all the houses of the citizens of Gjakova had alongside the large front door at the end of the large yard, a dwelling/housing facility, which consisted a room for known and unknown guests, with a fireplace, a bathroom and a separate toilet; a livery stable for placing the pack animals and the hayloft above it for keeping the animal food (nutrition), then the wheat wooden case (granary), maize case etc. In this part of the house the guests, who didn't manage to complete all the works during the market day, were placed and fed, which in some cases, when the Grand Bazaar reached its peak of development, lasted until three days sometimes it was organized even twice a week. The houses of beys, agas and of middle classes were in the form of towers with two or three floors, in a more beautiful style than those of the village, like fortresses with large yards, at the end of which was the guests' quarter (selamllek). Such was the yard of the house of Avdi beg in the center of town next to Hadum Mosque. \nOn the other hand, there were other public hotel-keeping facilities- the inns and caravanserais. Inns were similar in function to the present-day hotels, whilst caravanserais, as the word itself suggests, served for placing the passengers and their pack animals that participated in the caravan for carrying the goods. In 1835, the Haraqia Inn was known in Gjakova. During the 1870s and 1880s Gjakova had 16 inns. Mueller mentions in 1838 the large caravansary of Gjakova that hosted up to 100 guests traders with their animals and where the Armenian money ex-changers (sarafs) had their large halls as well. A hotel was also mentioned in Gjakova, which was state owned property to hotel-keepers with high fees, who often reached up to 300 thousand piastres a year. According to an old Byzantine tradition, which was developed even more in the period of Ottoman rule, each craft or trade had its street or road (square). This style of arrangement was organized by guilds, which had imposed a strict discipline and a rigorous control in production, both regarding the quality and quantity of the goods that were allowed to be produced and especially to brindle the competition between the craftsmen and the trader members of the guild.\n\nShejh Emin Tekke\nThe Shejh Emin Tekke is situated at the complex of the Gjakova Big Bazaar, at the part called the \"main market\". It was built in the XVII ct.  The building belongs to Saadi sect, and the constructor was Shejh Emin. His profession was also professional layer (called \"kadi\") educated at the Ottoman Empire centres. The inheritor of the tekke is now Shejh Ruzhdi. A characteristic of the tekke is that during its building it was applied the traditional building method. The foundation and the ground floor were built by the carved stone, while the first floor was built by bricks, the roof is a wooden construction with extended eaves and there are decorations on the walls and on the ceiling. On its floor it is situated the zone of \"samahane\" which is the praying quarter while the cupola is wood carved. Architecture concept of the object belongs to the citizen folk architecture and presents a complex of buildings with tekkes, tyrbes (small mausoleums), samahane (ritual prayer hall), fountains, houses and other following buildings. Interior and exterior are rich in carved woodwork. This building is explicit for its guestroom on the second floor shaped in octagon form. It's very interesting monument architecture wise, because it presents a rare sample of sacral architecture that will serve for studying, as tourism attraction, but also as a religious building encumbered with many tangible and spiritual heritage values.\n\nBektashi Tekke\nThe Bektashi Tekke in Gjakova (Đakovica) was established in 1790, and it is the only building of its kind in Kosovo. It is the headquarters of the country's Islamic Sufi order. This building was reconstructed after being demolished during the last Kosovo conflict.\nThe message of Kosovo's Bektashi spiritual leader, father Mumin Lamas, “Without the homeland there is no religion.” This tekke—or temple—used to be an education center for many generations, but during the last conflict, its rich library was completely destroyed. “Bektashi is known as a mystic belief in the Muslim religion. Its aim is the spiritual sophistication of human kind.”  It does not discriminate by race, gender, language or national origin. In the last war of Kosovo, the Tekke was burnt and destroyed, losing so a library with thousands of book and tens of manuscripts. \"Everything was burnt, including 58 manuscripts. One of them contained 100 pages but there were also 400 pages manuscripts,\" said father Mumin Lama.\nOn the right side of the temple, seven of Bektashi's nine fathers, who have served in this building since 17th century, are buried. It is worth noting that father Qazim Bakalli, a clever calm man who impressed people with his remarkable wisdom, is buried here.Home to Gjakova’s mystical Bektashi order, this modern tekke painted in traditional green and white colours was built in 2007 on the foundations of the original. Located in the centre of the Çarshia e Madhe, it's open by appointment, and it's under the leadership of Baba Mumin Lama. Like all other Bektashi tekkes, this one in Gjakova is open for men and women to pray at the same time and is the property of all believers.\n\nClock tower\nClock tower stands in the historic center of the Grand Bazaar, at a place known as the “Field of the Clock“. According to the Islamic calendar it was built in the year 1002, which is 1597 in the Gregorian calendar. As a town experiencing rapid economic development, Gjakova acquired its clock tower shortly after the construction of the Hadum’s Mosque. The building was destroyed during the Balkan wars (1912). The belfry was removed and transported to Montenegro. A new tower close to the foundations of the previous clock tower was erected recently, with the intention of recreating the original building on the basis of archived photographic material. The tower is a square building with 4.10 m long sides, reaching a height of about 30 m. The construction is mainly of stone, with the walls up to the observation area in a combination of stone and brick: the part of the tower above the observation area is wooden. The roof is covered with lead. On the western facade of this reconstructed tower are some inscribed stones from the original tower.\n\nSee also\nBazaar\nGjakova\nKosovo\nPassage 3:\nGrand Bazaar, Isfahan\nThe Grand Bazaar (in Persian: Bazar Bozorg, بازار بزرگ)  is a historical market located in Isfahan, Iran, also known as the Qeysarriyeh Bazaar (in Persian: بازار قيصريه), Qeysarie bazaar or Soltani bazaar. The main commercial activities in the Qeysarie bazaar are carpet and kilim selling.\nThe bazaar was one of the greatest and most luxurious trading centers in the Safavid era. It was built in 1620 on the northern side of Naqsh-e Jahan Square. It connects the Naqsh-e Jahan Square to the Kohneh Square and Seljukid part of Isfahan.The Qeysarie bazaar includes the following parts:\n\nOrian bazaar\nHarounie\nNimavard-e Golshan\nMakhlas\nSamavarsazha (Samovarmakers)\nMaqsudbeykIn the Qeysarie bazaar, there are many historical buildings such as Nimavar school, Sadr school, Khayyatha mosque, No mosque, Zolfaghar mosque, Shishe mosque and Jarchi mosque. The Qeysarie gate is the main entrance of the bazaar.\n\nHistory\nIt was originally constructed during the 11th century on the southwest wing of the Jameh Mosque and Kohneh Square, but various arcades and rooms were later added. The present remnant dates from the Safavid period, during which the Qaysariya Bazaar was built on the north wing of Naqsh-e Jahan Square, a square which was developed as a substitute for Kohneh Square.\nThe bazaar, one of the oldest and largest in the Middle East, dates to Seljukid and Safavid era and is the longest roofed market in the world.  The site has been destroyed several times and the contemporary bazaar dates to the 17th century. The bazaar is a vaulted two-kilometre street linking the old city with the new.In the Middle-East, bazaars were typically situated in close proximity to the mosque and the Isfahan Bazaar is no exception. The Bazaar of Isfahan is located in downtown old Isfahan, Iran, in the northern section of the Naqsh-e Jahan Square. The main entrance called Qeisarieh stretches through to Jameh Mosque, the oldest mosque in Isfahan, and one of the oldest in Iran.Before entering the Grand Bazaar, visitors can see views of the square, which is one of the largest squares in the world. All around the square are bazaars full of Persian handicrafts.\n\nSee also\nList of the historical structures in the Isfahan province\nPassage 4:\nRamaipur\nRamaipur is a village in Bhadohi district, Uttar Pradesh, state India. The village is located on the link road which connects Chauri Bazar at Varanasi-Bhadohi road to Maharazganj Bazar on Varanasi-Allahabad road. The nearest railway station is Parasipur railway station on the line connecting Lucknow to Varanasi via Bhadohi. The Parasipur railway station is 7 kilometres (4.3 miles) from the village. The village market is spread adjacent to the pitch road. The bazaar has at least 10 grocery shops, three primary schools, four barber shops at least half a dozen sweet shops and dozen chai and pan shops. The weekly sabzi bazar is conducted on Thursday. The market provides daily use items to nearby villages too. there are more than twenty self-appointed medical practitioners, none qualified academically. However, these jhola chap doctors offer primary health services to many people around Ramaipur.\n\nWorker\nThe major economic activity of the village is agriculture, mainly subsistence based, and carpet weaving. The landless people weave the famous bhadohi woolen carpets but not the people from higher caste of Brahmins. Many people have migrated to Kolkata and Mumbai and post order money is a very prominent source of income. There is one rabi crop of wheat and another kharif crop of rice mainly with help of irrigation by ground water pumped through a government-installed bore well and a couple of private ones. There is hardly any commercial cropping. Much of land is alkaline, posing a great difficulty to agricultural activity.\nPassage 5:\nBegum Bazaar\nBegum Bazaar is the biggest commercial market in Hyderabad, India. It was established during the Qutb Shahi rule. Begum Bazar is located about a half of a kilometer from the Naya Pul bridge in the Old City. It is an old retail and wholesale market for household commodities. Several popular brassware merchants and copper brassware traders are based here.  The bazar is also known for its congestion and heavy traffic. Deals worth crores of rupees are struck daily. It is also famous for spices and the markets nearby Charminar, a historic monument.\nBegum Bazar also boasts the second biggest fish market in Hyderabad, only behind the one at Musheerabad.\nThe adjoining Moazzam Jahi Market is the largest fruit and vegetable market in the city. This market is being slowly replaced by the one at Kothapet, beyond Dilsukhnagar.\nIt is also close to the historic Osmania General Hospital and the Musi River. The Jumerat Bazaar is specially hosted on Thursdays where all kinds of household commodities are sold. Mangal Bazaar is the main place in Begum Bazaar where  household utensils are sold.\n\nHistory\nThe land of Begum Bazaar was gifted to the merchants of Hyderabad by Humda Begum, the wife of His Highness Nizam Ali Khan, Asaf Jah II, for trade and commerce. After developing into a market, this bazaar came to be known as Begum Bazaar.\n\nTransport\nThe TSRTC buses connect Begum Bazaar with all parts of the city. Afzal Gunj is the nearest bus stop.\nThe closest MMTS railway station is at Malakpet while the Nampally station is also nearby.\nThe nearest metro station is MGBS.\n\nPolitical\nBegum Bazaar falls under the Goshamahal Assembly Constituency which is part of Hyderabad's Lok Sabha Seat. T.Raja Singh Lodh is a BJP MLA from Goshamahal (Assembly constituency), Hyderabad.\n\nSee also\nPassage 6:\nBazaar\nA bazaar (Persian: بازار) or souk (Arabic: سوق, romanized: sūq; also transliterated as souq or suq) is a marketplace consisting of multiple small stalls or shops, especially in the Middle East, the Balkans, North Africa and South Asia. However, temporary open markets elsewhere, such as in the West, might also designate themselves as bazaars. The ones in the Middle East were traditionally located in vaulted or covered streets that had doors on each end and served as a city's central marketplace. Street markets are the European and North American equivalents.\nThe term bazaar originates from Persian, where it referred to a town's public market district. The term bazaar is sometimes also used to refer collectively to the merchants, bankers and craftsmen who work in that area. The term souk comes from Arabic and refers to marketplaces in the Middle East and North Africa.Although the lack of archaeological evidence has limited detailed studies of the evolution of bazaars, the earliest evidence for the existence of bazaars or souks dates to around 3000 BCE. Cities in the ancient Middle East appear to have contained commercial districts. Later, in the historic Islamic world, bazaars typically shared in common certain institutions, such as the position of the muḥtasib, and certain architectural forms, such as roofed streets and courtyard buildings known in English as caravanserais. The exact details of their evolution and organization varied from region to region.\nIn the 18th and 19th centuries, Western interest in oriental culture led to the publication of many books about daily life in Middle Eastern countries. Souks, bazaars and the trappings of trade feature prominently in paintings and engravings, works of fiction and travel writing.\nShopping at a bazaar or market-place remains a central feature of daily life in many Middle-Eastern and South Asian cities and towns and the bazaar remains the beating heart of West Asian and South Asian life; in the Middle East, souks tend to be found in a city's old quarter. Bazaars and souks are often important tourist attractions. A number of bazaar districts have been listed as UNESCO World Heritage Sites due to their historical and/or architectural significance.\n\nTerminology by region\nBazaar\nIn general a souk is synonymous with a bazaar or marketplace, and the term souk is used in Arabic-speaking countries, with the Hebrew cognate shuk used in Israel.\nThe origin of the word bazaar comes from Persian bāzār, from Middle Persian wāzār, from Old Persian vāčar, from Proto-Indo-Iranian *wahā-čarana. The term, bazaar, spread from Persia into Arabia and ultimately throughout the Middle East.The term bazaar is a common word in the Indian subcontinent: Hindi: बाज़ार, romanized: bāzār; Bengali: বাজার, romanized: bājār; Nepali: बजार, romanized: bajār.\n\nDiffering meanings of \"bazaar\"\nIn North America, the United Kingdom and some other European countries, the term charity bazaar can be used as a synonym for a \"rummage sale\", to describe charity fundraising events held by churches or other community organisations in which either donated used goods (such as books, clothes and household items) or new and handcrafted (or home-baked) goods are sold for low prices, as at a church or other organisation's Christmas bazaar, for example.\nAlthough Turkey offers many famous markets known as \"bazaars\" in English, the Turkish word \"pazar\" refers to an outdoor market held at regular intervals, not a permanent structure containing shops. English place names usually translate \"çarşı\" (shopping district in a downtown or downtown itself) as \"bazaar\" when they refer to an area with covered streets or passages. For example, the Turkish name for the Grand Bazaar in Istanbul is \"Kapalıçarşı\" (gated shopping area), while the Spice Bazaar is the \"Mısır Çarşısı\" (Egyptian shopping area).\nIn Czech, the word \"bazar\" means second-hand shop. \"Autobazar\" is a shop which purchases and sells pre-owned cars.\n\nVariations\nIn Indonesian, the word pasar means \"market\". The capital of Bali province, in Indonesia, is Denpasar, which means \"north market\".\n\nSouk\nThe Arabic word is a loan from Aramaic \"šūqā\" (\"street, market\"), itself a loanword from the Akkadian \"sūqu\" (\"street\"). The spelling souk entered European languages likely through French during the French occupation of the Arab countries Morocco, Algeria, and Tunisia in the 19th and 20th centuries. Thus, the word \"souk\" mostly refers to Arabic and North African traditional markets. Other spellings of this word involving the letter \"Q\" (sooq, souq, and so'oq) were likely developed using English and thus refer to Western Asian or Arab traditional markets, as there were several British colonies there during the 19th and 20th centuries.\nIn Modern Standard Arabic the term al-sooq refers to markets in both the physical sense and the abstract economic sense (e.g., an Arabic-speaker would speak of the sooq in the old city as well as the sooq for oil, and would call the concept of the free market السوق الحرّ as-sūq al-ḥurr).\n\nVariations on \"souk\"\nIn northern Morocco, the Spanish corruption socco is often used as in the Grand Socco and Petit Socco of Tangiers.\nIn the Indian subcontinent the 'chowk' is often used to name a place with four-way crossroad, and comes from Sanskrit चतवार, meaning four. In Western Asia (the Middle East), this term is  generally used to designate the market, but may also be used in Western cities, particularly those with a Muslim community.\n\nIn Israel, the term shuk or shuq (Hebrew: שׁוּק, romanized: šūq) shares a common Aramaic origin of the Arabic souk, and holds a prominent role in everyday life. Markets such as Mahane Yehuda in Jerusalem are often covered rows of stalls much like those seen elsewhere in the region, selling produce, spices, halvah, and even clothing.\nIn Malta, the terms suq and sometimes monti are used for a marketplace.\nIn the United States, especially in Southern California and Nevada, an indoor swap meet is a type of bazaar, i.e. a permanent, indoor shopping center open during normal retail hours, with fixed \"booths\" or counters for the vendors.\n\nHistory\nOrigins in Antiquity\nScholar Mohammad Gharipour has pointed out that in spite of the centrality of souks and bazaars in Middle Eastern history, relatively little is known due to the lack of archaeological evidence. Historical records document the concept of a bazaar existing in Iran as early as 3000 BCE, where some large cities contained districts dedicated to trade and commerce. Archeological data also suggests the existence of market districts in ancient Mesopotamia. Markets centers must have existed in Egypt to conduct international trade, but no archeological evidence for them has been found. In Achaemenid Persia (550–330 BCE), documents indicate that crafts were sold in markets close to Persepolis. A network of bazaars had sprung up alongside ancient caravan trade routes. Bazaars located along these trade routes, formed networks, linking major cities with each other and in which goods, culture, people and information could be exchanged. Sources from around the same era also indicate that ancient Greeks regulated trade in areas at the center of their cities around stoa buildings. The ideas of Greek city planning were spread to the Middle East during the Seleucid period, following the conquests of Alexander the Great.The Greek historian, Herodotus, noted that in Egypt, roles were reversed compared with other cultures and Egyptian women frequented the market and carried on trade, while the men remain at home weaving cloth. He also described The Babylonian Marriage Market.Sassanid rule in Iran was an important period for the development of urbanization and commerce. In Sassanid Iran the bazaar was usually the heart of a town or city, where it spread outwards and affected the development of other neighbourhoods. The bazaar usually contained, or was adjoined by, an open-air plaza that served as a forum of socio-economic activity.Historically, souks were also held outside cities at locations where incoming caravans stopped and merchants displayed their goods for sale. Souks were established at caravanserai, places where a caravan or caravans arrived and remained for rest and refreshments. Since this might be infrequent, souks often extended beyond buying and selling goods to include major festivals involving various cultural and social activities. Any souk may serve a social function as being a place for people to meet in, in addition to its commercial function.In pre-Islamic Arabia, two types of bazaar existed: permanent urban markets and temporary seasonal markets. The temporary seasonal markets were held at specific times of the year and became associated with particular types of produce. Suq Hijr in Bahrain was noted for its dates while Suq 'Adan was known for its spices and perfumes. In spite of the centrality of the Middle East in the history of bazaars, relatively little is known due to the lack of archaeological evidence. However, documentary sources point to permanent marketplaces in cities from as early as 550 BCE.\n\nIslamic period\nAccording to traditional Muslim narratives, Muhammad established a market place (sūq) in Medina shortly after arriving there during the Hijrah in 622 CE. He designated an open, unbuilt space as the market area and forbade both the construction of permanent structures and the levying of taxes in this area. Eight years later, he is said to have appointed a market inspector ('āmil 'alā l-sūq), a position that likely evolved into the later muḥtasib in Islamic cities, an official in charge of overseeing public morality and regulating weights and measures.Despite the importance of the bazaar to economic life and the prominence of marketplace terminology in the Quran, not much is known about the early history of bazaars and it remains a topic of ongoing research. Most of the surviving urban commercial structures in Islamic world date from the 16th century or later, though some preserved urban caravanserais (commonly known as a funduq, khān, or wakāla) date from earlier periods. The oldest of these is the Khan al-Mirjan in Baghdad, built in 1359 as part of a larger architectural complex.\n\nMuhammad's prohibition against constructing permanent buildings and levying taxes in the market began to be disregarded as early as the Umayyad period (7th to 8th centuries). The Umayyad caliphs Mu'awiya I and Hisham ibn Abd al-Malik both built structures in the market of Medina and levied taxes there, while purpose-built markets were built in early Islamic cities further abroad such as Basra in Iraq, Fustat in Egypt, and Kairouan in Tunisia. This process seems to have accelerated during the reign of Hisham ibn Abd al-Malik (r. 724–743) in particular. Markets that sold the most important or expensive goods were usually located near the city's central Friday mosque. In some cities, such as Cairo and Aleppo, the main bazaar was initially focused along one important street and then progressively grew and branched off into the surrounding streets.\nDuring the Islamic period in Iran, bazaars developed along the same lines as those of the Sassanid period. Up to the 11th century, the bazaar developed more commonly in the suburbs outside the city walls that enclosed the shahristān, the formal city. This was especially true in Central Asia, though there were exceptions in some regions where the bazaar was grouped with the citadel and the city's Friday mosque inside the city walls. After the 11th century, the growing importance of the suburbs and the commercial districts resulted in most of them being enclosed within newly expanded city walls. From the 10th century onward, the bazaar became the financial center of a city and was heavily patronized and developed by ruling elites. The grouping of a bazaar, citadel, and Friday mosque also became more common.\nIn the Mamluk Sultanate (13th to 16th centuries) and in the Ottoman Empire (14th to 20th centuries), the construction of commercial buildings in and around the bazaar was often sponsored by sultans, ruling elites, or by members of the Ottoman royal family. The revenues generated by these buildings were typically earmarked to support the upkeep of religious complexes sponsored by these same patrons, through the legal framework of a waqf (legal endowment).\n\n21st century\nIn the Middle East, the bazaar is considered to be \"the beating heart of the city and a symbol of Islamic architecture and culture of high significance.\" Today, bazaars are popular sites for tourists and some of these ancient bazaars have been listed as world heritage sites or national monuments on the basis of their historical, cultural or architectural value.\nThe Medina of Fez, Morocco, which includes numerous long market streets (e.g. Tala'a Kebira) and bazaar areas (e.g. Kissariat al-Kifah), was listed as a UNESCO World Heritage Site in 1981. Al-Madina Souk in Aleppo is the largest covered historic market in the world, with an approximate length of 13 kilometers. It is part of the Ancient Aleppo, a UNESCO World Heritage Site since 1986 in Syria. The Bazaar complex in Tabriz, Iran, was listed by UNESCO in 2010. The Bazaar of Qaisiyariye in Lar, Iran, is on the tentative list of UNESCO World Heritage Sites since 2007. Kemeraltı Bazaar in İzmir was placed on tentative list in 2020.\n\nOrganization and institutions\nShopping at a souk or market place is part of daily life throughout much of the Middle East. Prices are commonly set by bargaining, also known as haggling, between buyers and sellers.Bazaars or souks are traditionally divided into specialized sections dealing in specific types of product, each usually housed in a few narrow streets and named after the product it specializes in such as the gold souk, the texitle souk, the spice souk, the leather souk, the booksellers' souk, etc. This promotes competition among sellers and helps buyers easily compare prices. Merchants specialized in each trade were also organized into guilds, which provided support to merchants but also to clients. The exact details of the organizations varied from region to region.  Each guild had rules that members were expected to follow, but they were loose enough to allow for competition. Guilds also fulfilled some functions similar to trade unions and were able to negotiate with the government on behalf of merchants or represent their interests when needed.Though each neighbourhood within the city would have a local souk selling food and other essentials, the main bazaar was one of the central structures of a large city, selling durable goods, luxuries and providing services such as money exchange. Workshops where goods for sale are produced (in the case of a merchant selling locally-made products) are typically located away from the souk itself. \nHistorically, in Islamic cities, the muḥtasib was the official in charge of regulating and policing the bazaar and other aspects of urban life. They monitored things such as weights and measures, pricing, cleanliness, noise, and traffic circulation, as well as being responsible for other issues of public morality. They also investigated complaints about cheating or the quality of goods. The equivalent official could be known by other titles in different regions, such as the kedkhoda in Istanbul or the amir-i bazariyan in Delhi. In the Maghreb (northwestern Africa), the muḥtasib also shared responsibilities with other officials such as the qadi or the hakim.\n\nLayout and architecture\nPermanent bazaars were established in urban zones, usually within the city walls and close to the heart of the city. In much of the Middle East and North Africa, the bazaar is a network of interconnected spaces, including streets and buildings, with diverse architectural forms. Its boundaries are not sharply defined and can vary according to circumstance, as the bazaar is closely integrated with its urban surroundings and with other important institutions of the city.\nAlthough there is great variety among the bazaars of this region, there are three recurring elements, in addition to the general network of market streets. One element is the individual shops or booths that line each side of a market street. The shops are usually small spaces open to the street and occupied by merchants. They are typically equipped with large shutters which can be closed and locked when the shopkeeper is away. Another element is a more secure market area, usually centrally located and consisting of streets that were covered or roofed. This complex is variably known as a qayṣariyya, bedesten, or khān, depending on the city or historical period. It usually hosted the most prestigious and profitable trades such as jewelry, perfumes, and textiles. In order to protect these goods, the entrances to this area could be closed and locked at night or in times of danger. The other recurring element is the presence of courtyard buildings entered via a single large doorway. Often translated into English as a caravanserai, this type of building is known in different regions as a funduq, khān, samsara, or wakāla. They could serve a variety of functions including an inn for travelers and merchants, a manufacturing center, a trade venue, or a warehouse.\n\nIn Iran and Central Asia, the permanent bazaar is likewise in the centre of a city and had common architectural elements. These bazaars acted as financial centers of the city and were traditionally overseen by the state. Some Iranian bazaars are organized around one long market street from which other market streets branch off (e.g. in Isfahan or Tehran), while others are large rectangular zones with a grid-like network of parallel and intersecting streets (e.g. as in Tabriz). The streets are lined with structures of one or two storeys that contain spaces for shops. The streets are typically roofed with brick vaults, pierced by skylights to allow for light and air circulation. The shops are often adjacent or connected to the workshops where the goods are also produced, so that manufacturing and retail are often concentrated in the same areas, though some production (especially of textiles) was also distributed in other parts of the city. Like the bazaars further west, there were also many khāns (caravanserais) built in the area. They acted as warehouses, production centers, wholesale centers, hostels for merchants, and offices for conducting business.\n\nIn the cities that developed under the Ottoman Empire, there was generally one central bazaar area, known in Turkish as the çarşı. The Grand Bazaar in Istanbul, known locally as the Kapalıçarşı ('covered market'), is a famous example. Additionally, several types of market structures were common: the bedesten, the arasta, and the han (Turkish cognate of khān). The Ottoman bedesten was a solid stone building, typically rectangular and roofed by domes, with shops inside. Like the qayṣariyya or bedesten in other regions, it hosted the most important and luxurious trades. The arasta is usually an elongated market structure or market street with shops lining its façades. Arastas could be independent markets built outside the main bazaar area, such as those built as part of large religious complexes like the Selimiye Mosque complex in Edirne or the Sultanahmet Mosque complex in Istanbul. The Spice Bazaar or Mısır Çarşısı ('Egyptian Market') in Istanbul is also one of the largest and best-known examples. The han is similar in function to other khān or caravanserai buildings elsewhere, with a courtyard enclosed by two storeys. The ground floor was usually used for storage and for stabling horses, while the upper floor housed merchants.\n\nTemporary souks\nA temporary, seasonal souk is held at a set time that might be yearly, monthly or weekly. The oldest souks were set up annually, and were typically general festivals held outside cities. For example, Souk Ukadh was held yearly in pre-Islamic times in an area between Mecca and Ta’if during the sacred month of Dhu al-Qi'dah.  While a busy market, it was more famous for its poetry competitions, judged by prominent poets such as Al-Khansa and Al-Nabigha. An example of an Islamic annual souk is Al Mirbid just outside Basra, also famed for its poetry competitions in addition to its storytelling activities. Temporary souks tended to become known for specific types of produce. For example, Suq Hijr in Bahrain was noted for its dates while Suq 'Adan was known for its spices and perfumes. Political, economic and social changes have left only the small seasonal souks outside villages and small towns, primarily selling livestock and agricultural products.\nWeekly markets have continued to function throughout the Arab world. Most of them are named from the day of the week on which they are held. They usually have open spaces specifically designated for their use inside cities. Examples of surviving markets are the Wednesday Market in Amman that specializes in the sale of used products, the Ghazl market held every Friday in Baghdad specializing in pets; the Fina’ Market in Marrakech offers performance acts such as singing, music, acrobats and circus activities.\nIn tribal areas, where seasonal souks operated, neutrality from tribal conflicts was usually declared for the period of operation of a souk to permit the unhampered exchange of surplus goods. Some of the seasonal markets were held at specific times of the year and became associated with particular types of produce such as Suq Hijr in Bahrain, noted for its dates while Suq 'Adan was known for its spices and perfumes. In spite of the centrality of the Middle Eastern market place, relatively little is known due to the lack of archaeological evidence.\n\nIn art and literature – Orientalism\nDuring the 18th and 19th centuries, Europeans conquered and excavated parts of North Africa and the Levant. These regions now make up what is called the Middle East, but in the past were known as the Orient. Europeans sharply divided peoples into two broad groups – the European West and the East or Orient; us and the other. Europeans often saw Orientals as the opposite of Western civilization; the peoples could be threatening- they were \"despotic, static and irrational whereas Europe was viewed as democratic, dynamic and rational.\" At the same time, the Orient was seen as exotic, mysterious, a place of fables and beauty. This fascination with the other gave rise to a genre of painting known as Orientalism. A proliferation of both Oriental fiction and travel writing occurred during the early modern period.\n\nSubject-matter\nMany of these works were lavishly illustrated with engravings of every day scenes of Oriental lifestyles, including scenes of market places and market trade. Artists focused on the exotic beauty of the land – the markets, caravans and snake charmers. Islamic architecture also became favorite subject matter. Some of these works were propaganda designed to justify European imperialism in the East, however many artists relied heavily on their everyday experiences for inspiration in their artworks. For example, Charles D'Oyly, who was born in India, published the Antiquities of Dacca featuring a series of 15 engraved plates of Dacca [now Dhaka, Bangladesh] featuring scenes of markets, commerce, buildings and streetscapes. European society generally frowned on nude painting – but harems, concubines and slave markets, presented as quasi-documentary works, satisfied European desires for pornographic art. The Oriental female wearing a veil was a particularly tempting subject because she was hidden from view, adding to her mysterious allure.\n\nNotable Orientalist artists\nNotable artists in the Orientalist genre include: Jean-Léon Gérôme Delacroix (1824–1904), Alexandre-Gabriel Decamps (1803–1860), Frederic Leighton (1830-1896), Eugène Alexis Girardet 1853-1907 and William Holman Hunt (1827–1910) who all found inspiration in Oriental street scenes, trading and commerce. French painter Jean-Étienne Liotard visited Istanbul in the 17th century and painted pastels of Turkish domestic scenes. British painter John Frederick Lewis who lived for several years in a traditional mansion in Cairo, painted highly detailed works showing realistic genre scenes of Middle Eastern life. Edwin Lord Weeks was a notable American example of a 19th-century artist and author in the Orientalism genre. His parents were wealthy tea and spice merchants who were able to fund his travels and interest in painting. In 1895 Weeks wrote and illustrated a book of travels titled From the Black Sea through Persia and India. Other notable painters in the Orientalist genre who included scenes of street life and market-based trade in their work are Jean-Léon Gérôme Delacroix (1824–1904), Alexandre-Gabriel Decamps (1803–1860), Frederic Leighton (1830–1896), Eugène Alexis Girardet 1853–1907 and William Holman Hunt (1827–1910), who all found inspiration in Oriental street scenes, trading and commerce.\n\nOrientalist literature\nA proliferation of both Oriental fiction and travel writing occurred during the early modern period.Many English visitors to the Orient wrote narratives around their travels. British Romantic literature in the Orientalism tradition has its origins in the early eighteenth century, with the first translations of The Arabian Nights (translated into English from the French in 1705–08). The popularity of this work inspired authors to develop a new genre, the Oriental tale. Samuel Johnson's History of Rasselas, Prince of Abyssinia, (1759) is mid-century example of the genre. Byron's Oriental Tales, is another example of the Romantic Orientalism genre.Although these works were purportedly non-fiction, they were notoriously unreliable. Many of these accounts provided detailed descriptions of market places, trading and commerce. Examples of travel writing include: Les Mysteres de L'Egypte Devoiles by Olympe Audouard published in 1865 and Jacques Majorelle's Road Trip Diary of a Painter in the Atlas and the Anti-Atlas published in 1922\n\nGallery of paintings, drawings, and watercolours\nSelected illustrations of bazaar scenes\n\nGallery of photographs\nList of bazaars and souks\nSee also\nList of Orientalist artistsTypes of markets, bazaars and souksBazaari\nBedesten (also known as bezistan, bezisten, bedesten) refers to a covered bazaar and an open bazaar in the Balkans.\nHaat bazaar – (also known as a hat) an open air bazaar or market in South Asia.\nLanda bazaar – a terminal market or market for second hand goods (South Asia), such as Medina quarter.\nMeena Bazaar – a bazaar that raises money for non-profit organisations.\nPasar malam – a night market in Malaysia, Indonesia and Singapore that opens in the evening, typically held in the street in residential neighbourhoods.\nPasar pagi – a morning market, typically a wet market that trades from dawn until midday, found in Malaysia, Indonesia and Singapore. A Wet market sells fresh meat, and produce. See also Dry goods.Markets and retail in generalArcade – a covered passageway with stores along one or both sides.\nHistory of marketing\nMarketplace\nMerchant\nPeddler\nRetail\nShopping mall\nShōtengai - a style of Japanese commercial district, typically in the form of a local market street that is closed to vehicular traffic.\nPassage 7:\nNimavar school\nNimavar school (Persian: مسجد نیماور) is a historical school in Isfahan, Iran. It's located in Nimavar Bazaar and belongs to Safavid era. This school was built in 1691 in the era of Suleiman I.\nPassage 8:\nDava Bazaar\nDava Bazaar (also spelled Dawa Bazaar and Dava Bazar) is an area in South Mumbai famous for medical and scientific instruments, and lab chemicals. It is located near Lohar Chawl, Crawford Market and opens into Princess Street. Dava in Hindi means medicine.\nThe word Aushadhi Khana has generic usage as pharmaceutical trade markets in various parts of India.",6  "char_len": 71187,7  "document_hash": "c9c03e61aba13a9c63c0dde7590b977a53d04873b16ad1635f8e90715bba46d7",8  "questions": [9    {10      "question_id": "q00",11      "qtype": "hotpotqa",12      "question": "The historical Nimavar school in the Nimavar Bazaar, or bazar, is located in which country?"13    }14  ]15}