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IASIS-Integrated Cultural Heritage Management System: A Christian Monastery, a Muslim Mosque and a Contemporary State Administrative Building, Ioannina: Digital Approach

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Trandisciplinary Multispectral Modelling and Cooperation for the Preservation of Cultural Heritage (TMM_CH 2021)

Part of the book series: Communications in Computer and Information Science ((CCIS,volume 1574))

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Abstract

Under the perspective of exploring and restoring the cultural context of the Byzantine and Post-Byzantine era of Ioannina city and a cultural heritage-open access approach, the 3D digital abstractive rendering for certain landmarks of Ioannina city’s afore-mentioned periods has been the stepping stone for further developing IASIS, an integrated system for documenting, protecting and highlighting cultural heritage in the framework of the related Postdoctoral Research Project, the digital products of which are available via a participatory interactive web-based platform [34], a virtual museum [36] and QR coded interactive labels set in the city’s public space, with the support of the Municipality of Ioannina.

Ultimate goal, to activate, primarily, the local community in the direction of participation in matters of culture and cultural heritage preservation via innovative, open-access software and methodologies, through a user-friendly interface and an open-culture mentality, thus reinforcing and restoring the democratic dimension of culture.

The specific paper forms the second part of Hagia Paraskevi Christian Byzantine Monastery-Namaz Giyah Muslim Mosque-Perifereia Hellenic Republic Administrative Building cultural landmarks’ integrated management, i.e., the landmarks’ digital approach and dissemination of scientific information to people’s and scientists’ community, in the framework of IASIS Postdoctoral Research Project.

Implemented by Athina Chroni, Dr. Archaeologist, supervised by Professor Andreas Georgopoulos, Laboratory of Photogrammetry-National Technical University of Athens

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Notes

  1. 1.

    The values-based approach cultural heritage management model emerging in the western world from the 1980s onwards; it was accompanied by the development of the post-processual archaeology theory [3,35].

  2. 2.

    The Directorate of Environment and Urban Planning-Municipality of Ioannina [31], the Hellenic Cadastre [46] and the British School at Athens [44] contributing related data for free.

  3. 3.

    “Perifereia” for the Greek word “Region”.

  4. 4.

    Taking into account the existing documentation, the afore-mentioned time range could be further limited to the years 1480–1579.

  5. 5.

    The dating corresponding to the destruction of the former Christian religious building.

  6. 6.

    Taking into consideration Lambridis’ citation and the Ottoman State’s official report, as well as crosschecking with the description of Namaz Giyah Muslim mosque’s greater area by Evliya Celebi, visiting Ioannina in 1670 [12, 18, 24].

  7. 7.

    Fulfilling the Muslim religious building complexes typology [23].

  8. 8.

    Monasticism officially appears from the middle of the 2nd c. AD., while from the first half of the 4th c. AD. the organized character of monks’ commune is required. The Byzantine monasteries were enclosed by a perimetric wall, the shape of which depended on the related site’s geomorphology [19].

  9. 9.

    A square plan view for the prayer hall building and a rectangular plan view for the porch at its western side in Melirrytos (& Christides) urban plan of 1916–1918 [31].

  10. 10.

    Keeping, nevertheless, the rest of the religious building complex’s structural units.

  11. 11.

    Under the consideration that the specific map has a high degree of accuracy.

  12. 12.

    In the Muslims’ group praying (namaz) it is necessary for the imam to be visible and audible by all the participants [23]: a dome resting on crossed arches, as probably originated in the Christian religious building, would be unfunctional for the Muslim ritual, rendering, thus, obligatory a reconstruction of the building.

  13. 13.

    The architecture of the mosque is completed by the minaret, which in most mosques of Ioannina is located at the SW corner of the main prayer hall building, so that its volume protrudes outwards [24]. The typological development of the surviving mosques of Ioannina plan view, as well as those whose composition has been read with certainty, always follows the same standards [24].

  14. 14.

    Outside the walls.

  15. 15.

    The same principles also applying for the Muslim cemeteries [23].

  16. 16.

    Lampridis' description confirms that the site of the pre-existing cemetery, i.e., of Hagia Paraskevi, was not walled. The phrase "and the contents of each one remained intact" could be assumed to indicate earlier existing tombs, perhaps of the Christian cemetery which, probably, were not destroyed by the newly arrived Ottomans [18].

  17. 17.

    In 1811–1815, according to Kanetakis [11].

  18. 18.

    Only everyday people [16].

  19. 19.

    In Greece, the mosques that emerged from the transformation of pre-existing Christian churches do not apply with this axis (to the southeast in Greece) and are oriented towards the east, following the Christian religious buildings orientation towards the east. In this case, the mihrap of the Muslim mosque does not coincide with the niche of the Christian church’s chancel, and is located to the right [23].

  20. 20.

    Representing also Hagia Paraskevi’s katholikon, under the continuity-in-form-assumption.

  21. 21.

    Given the fact that:

    • According to Smyris, “the typological development of the plan view of the mosques of Ioannina, always follows the same type.” [24]

    • The research project of Kombou et al. on the typology of the 17 Muslim mosques of Ioannina confirmed that the minaret in each one of 10 of the afore-mentioned mosques had a height of 20.00 m minimum to 24.10 maximum [13].

  22. 22.

    Located at the Castle’s southeastern citadel [11].

  23. 23.

    Being the unique part of the building complex providing adequate data for figuring out the location and the form of the building.

  24. 24.

    IASIS acronym stands for Ioannina Architectural & Societal Infrastructure Stratification. [Fig. 11] The term IASIS, implying the concept of treatment/rehabilitation, constitutes an indirect reference both to the material as well as to the mental/emotional/psychological dimension of the research project’s procedure.

  25. 25.

    Locus: the latin word for “site”, “location”, defining “the place where something is situated or occurs” [39].

  26. 26.

    4D digital model [6].

  27. 27.

    5D digital model [17].

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Authors and Affiliations

  1. Hellenic Ministry of Culture and Sports-General Directorate of Antiquities and Cultural Heritage, Postdoctoral Research Associate-National Technical University of Athens, 20, Paramithias Street, 10435, Athens, Greece

    Athina Chroni

  2. Laboratory of Photogrammetry-National Technical University of Athens, 9, Iroon Polytechniou st., 15780, Athens, Greece

    Andreas Georgopoulos

Authors
  1. Athina Chroni
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Correspondence to Athina Chroni .

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Editors and Affiliations

  1. National Technical University of Athens, Athens, Greece

    Antonia Moropoulou

  2. National Technical University of Athens, Athens, Greece

    Andreas Georgopoulos

  3. National Technical University of Athens, Athens, Greece

    Anastasios Doulamis

  4. Cyprus University of Technology, Limassol, Cyprus

    Marinos Ioannides

  5. Polytechnic University of Milan, Milan, Italy

    Alfredo Ronchi

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Chroni, A., Georgopoulos, A. (2022). IASIS-Integrated Cultural Heritage Management System: A Christian Monastery, a Muslim Mosque and a Contemporary State Administrative Building, Ioannina: Digital Approach. In: Moropoulou, A., Georgopoulos, A., Doulamis, A., Ioannides, M., Ronchi, A. (eds) Trandisciplinary Multispectral Modelling and Cooperation for the Preservation of Cultural Heritage. TMM_CH 2021. Communications in Computer and Information Science, vol 1574. Springer, Cham. https://doi.org/10.1007/978-3-031-20253-7_8

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