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Dokumenti opstanka: (vrijednosti, značaj, rušenje i obnova kulturnog naslijeđa)

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Bibliographic Details
Main Author:	Huseǆinović, Sabira (Author)
Format:	Book
Language:	Bosnian
Published:	Zenica Muzej Grada Zenice 2005
Edition:	1. izd.
Series:	Radovi / Muzej Grada Zenice 15
Subjects:	Islamic architecture / Bosnia and Hercegovina / Banja Luka Mosques / Bosnia and Hercegovina / Banja Luka Cultural property / Protection / Bosnia and Hercegovina / Banja Luka Art treasures in war / Bosnia and Hercegovina / Banja Luka Architektur Islamische Architektur Kriegsschaden Kulturgut Moschee Banja Luka (Bosnia and Hercegovina) / Buildings, structures, etc Bosnien-Herzegowina Banja Luka
Online Access:	Inhaltsverzeichnis Abstract
Item Description:	Includes bibliographical references (p. 885-904)
Physical Description:	918 S. zahlr. Ill. 28 cm
ISBN:	9958941325

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Record in the Search Index

_version_	1818594467646537728
adam_text	SADRŽAJ MIŠLJENJA О KNJIZI .5 PREDGOVOR .9 UVOD .13 BANJA LUKA PRIJE OSMANSKIH OSVAJANJA (1527g.) .31 Najstariji tragovi naselja na prostoru Banja Luke, arheološki ostaci rimskih gradevina, potvrda postojanja antičke kulture .33 Srednjovjekovne fortifikacije sa podgradima, okosnica budućeg urbanog razvoja .48 Kršćanski sakralni objekti XIV vijeka, fokusni elementi naselja .62 TRANSFORMACIJE SREDNJOVJEKOVNOG NASELJA POD UTJECAJEM ORIJENTALNOG URBANIZMA .69 Historijske i političke prilike u Bosni i Banjoj Luci poslije uspostavljanja osmanske vlasti .71 Uloga države i vakufa u izgradnji orijentalnih naselja, a posebno Banja Luke .85 Sofi Mehmed-pašine zadužbine, okosnica izgradnje Gornjeg Šehera .91 Graditeljske aktivnosti Ferhad-paše Sokolovića, osnova izgradnje Banje Luke kao središta Bosanskog ejaleta .105 Izgradnja ostalih džamija i mahala na obalama Vrbasa .127 Nastanak i razvoj dvojnih čaršija i stambenih mikrorejona, mahala sa dućanima i kućama kao osnovnim elementima strukture .151 Bosanska kuća u Banjoj Luci .163 Banja Luka u XIX vijeku, utjecaj evropskih gradova na urbanu strukturu .191 ISLAMSKA SAKRALNA ARHITEKTURA .207 DŽAMIJE SA KAMENOM MUNAROM .209 Sofi Mehmed-pašina džamija . 209 Historijski izvori о autentičnom objektu . 209 Arhitektonske i prostorne karakteristike obnovljene džamije . 213 Pretpostavljeni izgled prvobitne džamije . 219 913 SADRŽAJ 222 Ferhadija džamija . Historijski izvori о izgradnji džamije, kameni natpis iznad portala .222 Arhitektonske i stilske karakteristike Ferhadije džamije .■.229 Prostorno-plastične vrijednsoti i konstrukcija centralnog kupolnog prostora .261 Tehnika građenja, vanjska i unutrašnja obrada, kamena plastika .269 Elementi interijera .277 Slikarstvo i kaligrafija .289 Stilske karakteristike Ferhadije džamije u poredenju sa nekim objektima islamske arhitekture izgrađemih u Turskoj .297 Komparativna analiza prostornih i arhitektonskih elemenata Ferhadije džamije sa Muradija džamijom u Manisi i drugim djelima velikog arhitekte Osmanskog carstva Kodže Mimar-Sinana .302 Sinanove džamije gdje se kupola oslanja na četiri glavna oslonca .310 Sinanove džamije na heksagonalnoj osnovi .311 Sinanove džamije na oktogonalnoj osnovi .313 Objekti u kompleksu Ferhadije džamije . 334 Šadrvan . 334 Ferhad-pašino turbe . 337 Turbe Ferhad-pašina barjaktara . 340 Safi-kadunino turbe . 344 Ograde, portal i česma . 345 Harem . 348 Sahat-kula . 354 Povijesni izvori о nastanku Sahat-kule . 354 Transformacija izgleda Sahat-kule . 362 Tehnika građenja . 365 Arhitektonske i stilske vrijednosti Sahar-kule u komparaciji sa sličnim objektima kod nas . 365 Arnaudija džamija .374 Osnivač i doba .374 Arhitektura džamije, stilske vrijednsoti i prostorni značaj .377 Tehnika građenja i kamena plastika .401 Sastavni elementi interijera . 405 Vrijednost objekta kompleksa (turbe osnivača, ezan-taš, česma, harem) .416 Gazanferija džamija . 429 Historija о izgradnji, pretpostavljeni izgled prvobitnog objekta, transformacije . 429 Tehnika građenja, obrada interijera . 43g Vrijednost objekata kompleksa . 44g 914 SADRŽAJ Daudija ili Medreska džamija . 451 Simidija džamija . 454 Opće stilske i prostorne karakteristike džamija sa kamenom munarom . 455 Arhitektonske vrijednosti i stilske specifičnosti potkupolnih džamija . 455 Graditeljske vrijednosti džamija sa četverovodnim krovom i kamenom munarom . 460 Kamena plastika, stalaktitni ukrasi, portali i trijemovi banjalučkih džamija sa kamenom munarom . 462 Elementi interijera, sličnosti i osobitosti . 465 Specifičnost kamenih munara . 469 DŽAMIJE SA DRVENOM MUNAROM . 471 Opće vrijednosti . 471 Osnivači . 474 Izbor lokacije i vrste situacionih rješenja . 478 Tipološka rješenja džamija sa drvenom munarom . 485 Tehnika građenja, vrste materijala, utjecaji etnograditeljstva . 499 Drveni trijemovi, sofe, portali, tipovi drvenih munara . 500 Specifičnosti i opće vrijednosti unutrašnjosti džamija . 511 Haremi uz džamije sa drvenom munarom . 521 Halil-pašino turbe . 532 Arhitektonske i stilske vrijednosti . 532 Transformacije objekta . 532 RUŠENJE SAKRALNIH GRAĐEVINA ISLAMSKE ARHITEKTURE BANJE LUKE KROZ HISTORIJU . 535 Ratna pustošenja austrijskih vojni u XVII i XVIII vijeku u Banjoj Luci . 537 Oštećenja i rušenja džamija od kraja XIX vijeka do njihove zakonske zaštite . 555 Zemljotresi 1969. i 1981. u Banjoj Luci (oštećenja i rušenja) . 567 Miniranje i paljenje islamskih sakralnih i memorijalnih objekata u Banjoj Luci tokom agresije 1992-1995. 576 REKONSTRUKCIJA I RESTAURACIJA OBJEKATA KULTURNOG NASLIJEĐA U SVIJETU . 613 Međunarodne povelje i pravni akti u vezi za očuvanjem i zaštitom kulturno-historijskog naslijeđa . 615 Neki primjeri rekonstruiranih objekata u Evropi koji su bili teško oštećeni ili srušeni ratnim razaranjima . 623 Značajniji restauratorski zahvati u državama islamskog svijeta . 641 Djelatnost Fondacije Aga Khan . 641 Aktivnost Centra za konzervaciju i zaštitu islamskog kulturnog naslijeđa (CIAH) . 647 915 SADRŽAJ SANACIONO-RESTAURATORSKI RADOVI NA ZNAČAJNIM OBJEKTIMA KULTURNOG NASLIJEĐA U NEKIM DRŽAVAMA JUGOISTOČNE EVROPE POSLIJE DRUGOG SVJETSKOG RATA . 659 -Hrvatska . 661 -Srbija . 669 - Slovenija . " - Crna Gora . 676 -Makedonija . 678 SANACIONO RESTAURATORSKI RADOVI NA OBJEKTIMA KULTURNOG NASLIJEĐA U BOSNI I HERCEGOVINI PRIJE I POSLIJE RATA 1992-95.681 - Radovi na sanaciji, restauraciji, rekonstrukciji i revitalizaciji objekata kulturnog naslijeđa u Bosni i Hercegovini do rata 1992-1995.683 - Sanaciono-restauratorski i rekonstruktivni zahvati na objektima kulturno-historijskog naslijeđa u Federaciji Bosne i Hercegovine poslije rata 1992-95. godine .703 - Opći pregled najznačajnijih zahvata . 703 -Mostar . 711 -Sarajevo . 737 -Maglaj . 758 -Prusac . 760 - Podmilačje kod Jajca . 762 REKONSTRUKCIJA I RESTAURACIJA SAKRALNIH I MEMORIJALNIH OBJEKATA ISLAMSKE ARHITEKTURE BANJE LUKE .765 Rješenja о zaštiti srušenih objekata kulturno-povijesnog naslijeđa Banje Luke s njihovom kategorizacijom .763 Prikaz sanacijskih i restauratorskih zahvata na islamskim sakralnim objektima Banje Luke kroz povijest .770 Principi i mogućnosti rekonstrukcije i restauracije srušenih sakralnih i memorijalnih građevina u Banjoj Luci .799 Valorizacija sačuvane tehničke i fotodokumentacije, osnova za izradu projekata restauracije i rekonstrukcije . 839 Utvrđivanje svih ostalih elemenata potrebnih za izradu projekata restauracije i rekonstrukcije, prijedlog mjera zaštite .842 916 SADRŽAJ ZAKLJUČAK . 844 Sinopsis . 851 Prilozi . 869 Tumač manje poznatih riječi . 873 Bibliografija . 885 Ostali izvori . 905 Izvori ilustracija . 908 KARTE (Osnova geodetskih karata iz 1884.) A. Karta sa 45 lokacija džamija izgrađenih od 1528. do kraja XIX stoljeća B. Karta sa lokacijama džamija na geodetskoj karti iz 1884. C. Rušenje džamija kroz povijest D. Džamije koje su postojale do rata 1992-95. 917 We have witnessed the terrible war events in Bosnia and Herzegovina in which a significant segment of the overall hardships is the damage inflicted on the cultural heritage. By shelling and burning the mosques, churches and monasteries, clock towers and libraries, museum collections, public and residential buildings, many of which had the monumental value, the aggressor was destroying the centres of the religious and ethnic life of the peoples whose spirituality was deeply rooted therein and for whom they were priceless. Such behaviour of the aggressors indicates that their aim was to destroy, by the planned destruction of the space and material culture, the identity and spirit of those peoples, to "cleanse" the territory and annex it to their corpus. The systematic pulling down of the Banja Luka mosques started in 1918 and by the Second World War nine mosques had been pulled down. It continued after the Second World War until 1959, when another fourteen mosques, four medresahs (secondary Islamic schools) and many mektebs (elementary Islamic schools) were pulled down. From 9 April, 1993 to 15 December the same year, fifteen mosques, six turbehs - Muslim tombs, five fountains, a large number of graveyards and clock towers were destroyed. During that period, 205 mosques were pulled down in the Banja Luka muftidom. The valuable complexes of the Ferhadija and Arnaudija Mosques were erased and uprooted from the urban tissue of Banja Luka. The remains of the other mosques were also mechanically destroyed, even their foundations were dug out, gravestones were destroyed in order to completely obliterate the existence of such buildings there. Banja Luka, in its centuries-long existence, had often found itself on the borders of foreign empires, being the first town, the first city of the East on the way towards the West and vice verad, whose influences clashed and intertwined with the local tradition, leaving their imprints and specific features on the architectural heritage, confirming its identity in this way. The buildings of Islamic architecture made the major part ofthat architectural heritage, in which the mosques excelled in their beauty, harmony and the distinctiveness of style. In written records, Banja Luka was first mentioned on 6 February, 1494 in a document of the Croato-Hungarian king Vladislav II Jagelović, but it is quite certain that this area had been inhabited several millennia ago. This is confirmed by many archaeological findings and remains 851 DOKUMENTI OPSTANKA of the material culture of the ancient inhabitants of Banja Luka who belonged to various populations, which here succeeded intensively one another as a result of numerous historic events. The history of the urbanised Banja Luka actually began in the 1st century A.D. when these regions fell under the Roman rule. To connect their provinces and strengthen the newly-established administration, the Romans built a network of roads in Bosnia, like in other newly-conquered regions. Among such roads, a special place belonged to the road running Salona - Servitium (Solin - Bosanska Gradiška), connecting Dalmaţia and Panonia. It was one of the most important and longest communications built in those regions during the rule of Emperor Tiberius and his ambitious governor Dollabella. Additionally, that was the shortest possible connection between Solin and the newly-conquered Panonia. Servitium was an important point and crossing over the River Sava, and a connection with other regions. It was a river fleet seat and an important trade and communications centre. On that axis, a number of forts were erected, Castra (Banja Luka) being one of them, which, like others, was included in the Tabula Peutingeriana (the Castorius Map) between the places of Ad fines (Laktaši) and Lamatis (Šljivno). Presence of the Roman culture is proved by the finding of a Roman altar dedicated to Jupiter, found at the foot of the fort Kastel when the supports of the bridge over the rivulet Crkvena were being repaired in 1895, which was, at the same time, the first written monument from this region. The inscription shows that the endower, Sicinius Macrinus, was a consular beneficiary of the place, and we can presume that in the vicinity of the altar there was the Jupiter temple as the central sacral building in the settlement. Although the investigations carried out so far have given only indications of the antiquity culture in the area of Banja Luka, it is, nevertheless, clear that the existence of a Roman military camp, probably in the area of the fort Kastel, as a significant fortress in the defence limes along the route Salona - Servitium, conditioned the development of a major civilian settlement with the elements of urban culture in the quarters surrounding the fortress, which would have indisputable impact on the town's further urban development. As to how this area developed in the medieval period, among archaeologists and historians there are different assumptions and disagreements about the fortresses therein in the period of the Bosnian state's independence. The existence of two fortresses within the closer area of Banja Luka had often been quoted in the written documents back in the early 17th century, when this region was visited by various spies, travel writers, the Pope's visitors or royal envoys. What kind of fortresses are they actually? Today in Banja Luka there is only the Kastel fortress, whose current appearance dates from the 18th century, and at Gornji Šeher (Upper Town), formerly Stara Banja Luka (Old Banja Luka), there are some remains of a wall or a tower at the confluence of the small river Suturlija and the Vrbas. Therefore, the lower town, as claimed 852 SYNOPSIS by Hajji Kalfa, the well-known Turkish historian, is actually the Kastel fortress, while the upper town was probably the fortress Banja Luka, which, as has been mentioned, was traced first in the historical sources in 1494. There are secerai reliable proofs that it is indeed the fortress Banja Luka. Namely, after the fall of the Bosnian Kingdom in 1463, the Croato-Hungarian king Matija Korvin regained, in the same year, a part of the Bosnian state territory with many towns and formed a frontier territory thereof, the Banate of Jajce. The Hungarian Court took on the care of the fortresses in the River Vrbas valley (Jajce, Bočac, Zvečaj, Vrbački grad) which made a strong defence line against the ever-fiercer invasion of the Ottomans. Although the Ottoman pressure on those parts increased, the fortress Banja Luka was not mentioned until the victory of Sultan's army at Krbavsko polje (9 September, 1493), and, according to historical sources, it probably had not been yet built. It is presumed that King Vladislav II Jagelović started the construction of the fortress Banja Luka after that battle. At the strategic place with a dominant position where the Vrbas canyon opens into a wide valley, having a position to control the whole area, the fortress Banja Luka with the already existing and new fortifications along the River Vrbas made part of the defence belt against the Ottoman invasion. Its natural frame was made up of mounts Sehitluci and Šibovi, the Vrbas and Suturlija rivers, and the thermal springs. In the medieval period, the fortress Banja Luka had the role of the urban nucleus around which the quarters with the market developed. Later, with the establishment of the Ottoman administration, when the Imperial Mosque was erected with shops and the endowments of Sofi Mehmed-pasha, two čarsijas (crafts and trade centres) developed, connected with a bridge from where other building activity would continue in the times to come. Another fortress mentioned in historical sources, but as an arsenal of weapons from 1574, is the Kastel fortress. Actually, at that site Ferhad-pasha built a cannon foundry at the time. However, it is quite certain that a fortress had existed there before that. This is indicated by archaeological remains, but it is questionable whether it was there. So far, its name has not been established with certainty. The existence of Catholic churches in the area of Banja Luka in the first years of the Ottoman administration leads to the conclusion that they had been built there prior to the Ottoman conquest, i.e., they had already been there; besides the fortresses, as the basic centres around which the surrounding quarters developed and fairgrounds formed, they made important points around which settlements developed. In its history, Banja Luka saw its greatest urban development in the 16' and 17' centuries, following the growth and rise of the Ottoman Empire, initially as the capital of the Bosnian Sanjak, and later as the centre of the Bosnian Pashalik. From a small medieval market town, it developed into the largest city in the Bosanska krajina (the Bosnian Border) and became the 853 DOKUMENTI OPSTANKA second biggest and most important city in the Bosnian Eyalet. Benefiting from all the advantages provided by its military and political status, as well as by its geographical position, it became the social, military, political, cultural, and trade centre of that part of Bosnia. With Gazi Husrev-bey's victory over the Hungarian army in 1527, with his seizure of Jajce, and then of all other fortresses of the Jajce Báñate, these areas became part of the Ottoman Empire. The fortress Banja Luka was then captured as well, where the Ottomans housed their garrisons. Following their tradition of settlement building, in the quarters below it, in accordance with the state needs, they erected a mosque dedicated to Sultan Suleiman El-Kanuni (1520-1566). It was named the Hunkarija or Imperial Mosque. All the analyses made confirm the importance of this first Imperial Mosque which through history changed its appearance, but whose importance in spatial, urban and spiritual sense remained the same all the time. Following this principle, in the period from the late 15' to the early 16th centuries, twenty-five Imperial mosques were built in Bosnia, which determined the establishment and development of the future kasabas - provincial towns. In attempting to revive the deserted area and ensure its economic growth, and thus create safe and peaceful areas, where they would establish their power, and for the sake of further expansion towards the West, the Ottoman Empire established towns according to plan. They would be its main footings, not only because all the bodies of the state power were concentrated in towns, but also because they made a basis for the development of economy and crafts, whose products were needed by the army and by the ever-increasing town population. Thus, besides the existing population accepting Islam, the Ottoman authorities colonised new inhabitants from other towns, especially craftsmen and traders, who built shops and workshops by the first mosques and formed the economic centres of settlements - čarsijas. Around the čaršija, the residential micro-quarters - mahalas developed, consisting of houses and gardens. The centres of these were again mosques. As stated earlier, the Ottoman authorities started to form settlements, kasabas - provincial towns, by building a mosque by order from the Sultan, which is how it derived its name. The construction of such mosques, their officials, and later repairs were not financed from Sultan's funds but from the state budget. The construction of this kind of mosques, actually, expressed the need of the state to develop settlements, so that the site of the mosque itself as the future urban centre was carefully selected according to plan. It was usually in the vicinity of a medieval market or fairground, by a road or a river, below an already existing fortress, or a place of strategic and communication importance. Apart from this initial factor important for the formation of a settlement according to the Oriental urban concept, an important factor was also the institution of vakuf - endowment, 854 SYNOPSIS both for Banja Luka and for other towns throughout the Ottoman Empire, and other states of Islamic world. The vakuf system as endowment activity, originating back in the times of the Prophet Muhammed, gradually developed through the life practice of the Arabs, and, according to the general view of Orientalists, in no other society, nor in any other religion has it played such an important role as it has in Islam. Numerous religious, educational, social, communal, economic buildings were erected from the vakuf funds. Such funds were provided from proceeds of the economic facilities, shops, cloth markets - bezistans, khans - hostelries, and land from the same testator. This system of closely tied up groups of buildings, with its administration and mutevelli - trustee, has ensured the survival of some vakufs to the present day. Keeping to the Qur'an percepts that "to build a mosque is to build oneself a house in Paradise" or "One's own deeds are one's best offspring", many testators from various social structures established vakufs in Banja Luka. Among the first was Sofi Mehmed-pasha (1554-1555)/ and then Ferhad-pasha Sokolović (1587) followed by Osman-shah (1563), Sefer spahi (161$, Mahmud Čelebi (Іб1*1 с), Hasan defterdár - finance minister (1595), Apardi-pasha (1595), Gazanfer spahi (16th a), hajji Perviz (1630-1638), Kubad vojvoda (16th с), hajji Baba (1638), Fehima Ćekić (19th с), Selim Džinić (19th c), Jusuf Šibić (19th c), and many others. All of them, respecting this centuries-long Islamic tradition, had various kinds of social, religious, educational, welfare, economic, and communal facilities built, among which the mosque always had the most important place. Depending on the size of the mosque, its importance and position in relation to the river or/a road, the mosque determined the disposition of other urban structures and directions of communications. In addition to this role, the mosque is important for the overall landscape appearance, where the minaret does not only mark the centre of the settlement but it ensures identification of each mahala - residential quarter in the general image of town. In this, the Ferhadija Mosque definitely had the most important place, which by its dimensions, spatial disposition and significance, together with other buildings in this valuable complex, affected the shaping of the big Banja Luka čaršija - crafts and trade centre, and of the complete area of Donji Šeher - Lower Town as well. It was also the beginning of the creation of Mala čaršija (the small craft and trade centre) on the right bank, where the small wooden Talina Mosque was the cer/tre. This urban development of dual čaršijas on two banks connected by a bridge was used in/Gornji Šeher - Upper Town, where the Sofi Mehmed-pasha's and Imperial Mosques were the/centres of their respective čaršijas. After Sofi Mehmed-pasha, the governor of the Bosnian Sanjak, had decided in 1553 to transfer the centre of the military and administrative authorities there, especially after numerous endowments had been built, Banja Luka acquired the status of a city - šeher. This testator's mosque was built in 1554. It is presumed to have had a dome until the end of the 17' century, 855 DOKUMENTI OPSTANKA when in the Austro-Ottoman wars it changed its appearance and got the four-slope roof. It was assumed that the first mosque had been built by the great Ottoman Empire's architect Mimar Sinan. The assumption was based on the inclusion of this mosque in the published lists of the buildings erected by the great architect. However, some researchers found that this referred to the Karadoz-bey's Mosque in Mostar. As the original Sofi Mehmed-pasha's Mosque was destroyed in the 17th century, this has been only an assumption, but with prospects to be proved, since there is some evidence that the great architect built the Carnata (Black) Mosque in Sofia for Sofi Mehmed-pasha. This means that this governor contacted the great architect. With the appointment of Ferhad-pasha, a member of the famous Sokolović family, as the Bosnian sanjak-bey (1574), and later on as the beyler-bey (1580), Banja Luka became the centre of the Bosnian Eyalet, which enabled its further fast urban development. Further 2.5 km downstream from Old Banja Luka, Gornji Seher, Ferhad-pasha built 215 buildings, including a mosque, a gun foundry, a clock tower, a caravanserai, two stone bridges, water mills, and many shops. The Banja Luka čarsija developed around these structures. Two friends of Ferhad-pasha's, Gazanfer who was a voivoda - a war lord and a feudal lord, and Hasan defterdár, the finance minister of the Bosnian Pashalik, built two mosques on two opposite banks of the River Vrbas, connected by a communication. Those were the Arnaudija and the Gazanferija Mosques. Besides the Ferhadija and Arnaudija Mosques, as well as the Sofi Mehmed-pasha Mosque, probably the Gazanferija Mosque was also domed, which later was covered with a four-slope roof with a wooden painted dome underneath it. With the two stone turbehs connected with a wall, it gave the impression of a small fortified area. The major part of the Banja Luka architectural heritage was mosques with wooden minarets, having the characteristics and construction style of the local architecture. The most important among them was the Behram-effendi's Mosque, built in the early 17th century, interesting for the added turbeh, and kuija - the small room which the founder used to pray in. Irrespective of the materials they were built of, the mosques had always been the centres of each mahala and čaršija respectively, which were built along the River Vrbas on the right or left bank, connected by bridges and forming the cell-shaped urban structure in Gornji Šeher - Upper Town, and radial and orthogonal in the flat, Lower Town - Donji Šeher. The position of the mosque, whether it was located at the crossroads, had a market at its entrance, was within a shop cluster of the čaršija, on the very river bank or on the hill top, would affect the spatial arrangement and position of other surrounding buildings, houses or shops. The mosque became the cause of all architectural events. The analyses made on the basis of the documents preserved, as well as direct research on the site at the time the mosques still existed, point to another relevant conclusion concerning the 856 SYNOPSIS intensive and fast development of Banja Luka in the 16th and 17th centuries, which refers to the strong artistic and architectural influences of the metropolis. Those influences spread over all towns of the Empire, especially over the centres of military and administrative authorities, as Banja Luka was at the time. That was the time of the greatest rise of the Ottoman architecture when, in these parts, according to the already established practice, defined and clear solutions were used for all kinds of public and sacral buildings, and the mosque as the most important achievement of Islamic architecture reached the peak of its development. Thus the centuries-long Seljuk and Ottoman experience in the building of towns and cities ensured the fast development of Banja Luka, too, i.e. of Gornji and Donji Šeher - Upper and Lower Towns. The construction of the Banja Luka monumental mosques had its specific features. The researches have shown that four domed mosques were probably built in Banja Luka, considerably different from each other. So the Sofi Mehmed-pasha's Mosque was built in the early Istanbul style, it had a dome and a semi-dome, the Gazanferija and Arnaudija Mosques were built in the classical Istanbul style with one dome and three small domes surmounting the porch, while the Ferhadija itself had a poly-domed system. The broken base with side extensions, which otherwise was used in the Zavia mosques for the reception of travelling dervishes, as was the case with the Gazi Husrev-bey's Mosque in Sarajevo, in the Ferhadija Mosque it was the result of an architectural idea. The Ferhadija Mosque, the central building of Čaršija, was one of the most successful architectural achievements of Islamic architecture of the 16і century in our parts. With the harmony of its forms and the proportions of its mass, and with its specific pyramidal composition, whose centre was the dome, and verticality was marked by the minaret, it attracted and inspired its visitors, travel writers, historians, chance travellers. The special features of its spatial disposition had always classified the Ferhadija mosque among the interesting and rare buildings of our architecture. Although at that time the classical Istanbul style had often been used on our soil in the construction of one-space mosques with a dome surmounting the central part, the Ferhadija Mosque had a more complex solution. It was reflected in the broken base, where the central prayer space was surmounted with a dome supported by pendentives, the side extensions were surmounted by ceilings, and the mihrab (the prayer niche indicating the direction of prayer) by a semi-dome. The overall composition and architectural disposition of the Ferhadija Mosque slender forms were reminiscent of the most beautiful Islamic structures of the metropolis. All the elements of the building gradually agreed and interconnected in a unique but dynamic architectural expression. These features of high merits are emphasized by the way of construction, masterfully dressed blocks, wherein the Dubrovnik masters also took part. 857 DOKUMENTI OPSTANKA The architecture of the Ferhadija Mosque was not incidental. We should remember that at the time Banja Luka was the centre of the Bosnian Pashalik, that Ferhad-pasha Sokolović was a member of this powerful family in which the most prominent place was taken by Mehmed-pasha, as the grand vizier serving three sultans, whose ties and influence definitely provided the participation of the best architects of the Empire in the development of Banja Luka. This is more probable with the historically established fact that the leading architects from the metropolis did build in Bosnian towns. It is known that the Persian Ajam Asir Ali, predecessor of Sinan as the chief architect of the Empire, built the Gazi Husrev-bey's Mosque, that Ramadan-aga - Sinan's representative built the Aladža Mosque in Foča, Mimar Hajredin - Sinan's disciple built the Old Bridge in Mostar and the bridge on the Trebišnjica, and that Sinan himself built the Sokolovića Bridge in Visegrád. This is why the hypothesis of Sinan's activity in Banja Luka, or some of his best associates, either on the Sofi Mehmed-pasha's Mosque or, particularly, on the Ferhadija Mosque, is difficult to rule out without further research. Because of the similarity of the spatial disposition of the Muradija Mosque in Manissa, built in 1586 nearby Izmir and designed by Khodja Mimar Sinan, and the Ferhadija Mosque, there is the idea that the Banja Luka Mosque was designed in the great architect's Istanbul studio. The connection between the Muradija Mosque in Manissa and the Ferhadija Mosque imposes a need for further research and looking for the true answer to the question as to how the Ferhadija Mosque had the same spatial disposition, construction and architectural structure seven years before this work of Sinan's. The modernity of the Ferhadija Mosque solution with all of its merits ranked the Banja Luka major house of worship among Islamic top sacral buildings in the Balkans. All the buildings around the Ferhadija Mosque - turbehs, graveyard, fountain, portal and drinking fountains, were supplemental to these merits. The nearby Clock Tower made one unit with the Ferhadija, especially in the trade centre outlook, where the Ferhadija minaret and the clock tower had been present in tandem for centuries against the Banja Luka skyline. The clock tower was an interesting and important building in Banja Luka: interesting for its absolutely obscure and unresearched origin, as some historians related it to the Middle Ages, and important because it was the first public timepiece in Bosnia and Herzegovina. Its varied stone structure with a multitude of Roman spolia provided it a special place in the overall heritage of this town. Although the Hasan defterdar's Mosque, built 15 years after the Ferhadija, was built in the classical Istanbul style, with noble proportions and remarkably slender lines, it had the archaic spirit of the old Davgnados Mosque. It had only one dome above the prayer area and three small domes over the porch, and the load was supported by trompes. With a turbeh within the mosque, it was one of the rare grave mosques, and the small fenced minaret lent particularity to the whole complex. 858 SYNOPSIS Although the Ferhadija and Arnaudija Mosques differed in their spatial and construction solutions, their similarity, however, was noticeable in the way of construction, even more so in the elements of the decorative stone plastic, where Hasan defterdár took the mosque of his pasha as a model. What connected these two structures in terms of space is the communication which had existed back in the period of the mediaeval market place and which gained a special importance at Ferhad-pasha's time. Both mosques with their minarets were specific landmarks at the ends of this communication, marking that important direction and lending the characteristic identity to the central part of Banja Luka. The Gazanferija Mosque was the third mosque built in the classical Istanbul style, which was indicated by the preserved minaret. As it probably got the wooden dome back in the 18th century, it became part of its identity. The author's suggestion of the possible original appearance of the Gazanferija and Sofi Mehmed-pasha's Mosques given in this book is founded on the investigations of proportions, as well as of the established practice of the relation of the heights of domes and minarets, and of other parts of the structures. These analyses should confirm the hypothesis of their former appearance, but they are not a basis for their reconstruction. So, while the Ferhadija and Arnaudija Mosques bore the characteristics of the classical Istanbul style, pertaining directly to the models of the metropolis, the mosques with the four-slope roofs have elements of the traditional architecture. It was felt already at the Medresa and Simidije Mosques (pulled down after the Second World War), but it was even more noticeable in the mosques with wooden minarets, which have a considerable share in the architectural heritage of Banja Luka. Although they have their roots in Anatolia, they have their own specific features. They all were built from stone, had massive walls, wooden sofas (raised porch floors) and wide wooden minarets rising up from the steep shingle roof. Among these, there were also some rare narrow, wooden minarets built on the model of the stone ones. These mosques were an important factor both in the formation of mahalas and in the creation of the image of the whole complexes in the urban structure. Each one of them special in its own way, with its proportions and appearance, merged with the adjacent residential architecture of the white walls and small windows with a multitude of wooden features. Their spatial and spiritual relevance with the graveyard surrounding them provided for these mosques a special place in the image of such settlements. The wooden minaret with a poplar or another tree by its side gave rhythm to the urban structure of the mahala, and the visual articulation to the whole area, thus achieving that particular ambience beauty. The most important among them was the Behram-effendi's Mosque, built early in the 17th c, interesting for its added turbeh and small kuija serving as the prayer place for the founder. A separate, but no less interesting, group of mosques in Banja Luka were the mosques with a dome under the four-slope roof. We could say that such solutions, introduced with the 859 DOKUMENTI OPSTANKA Gazanferija Mosque after it had been pulled down in the 18th century, and with the Sofi Mehmed-pasha's Mosque after the 1969 earthquake, had particular associations of the original appearance. Although the dome of the Gazanferija Mosque was wooden, and the dome of the Sofi Mehmed-pasha's Mosque was of concrete, they left the impression of monumental space. Such solutions are found in other mosques in Bosnia and Herzegovina as well, often like the architect's original idea, and so they became part of the local tradition and they had special relevance. Although these buildings changed their appearance through history, or were pulled down, never prior to 1993 had that been carried out according to a prepared plan, thoroughly and completely. Numerous wars between the Habsburg Monarchy and the Ottoman Empire, whose consequences were the ravages of the Austrian campaigns in 1688 or in the late 17і century, and then in 1737, 1878 respectively, caused damages only to some individual mosques as a consequence of shelling, but not with the aim to wipe out their existence. The motive to reconstruct the structures of the cultural and historical heritage destroyed in Bosnia and Herzegovina during this war arose not only from the need to obtain sacral of functional spaces or to restore the symbols of the national identity, or to reconstruct the valuable buildings of the cultural and historical heritage, although these are also important factors, but also because of the need to re-establish the spatial relations within the urban structures which once existed in them, shaping one another for centuries. The reconstruction of the heritage is a process intended to restore a part of the lost historical identity to the environment that has merged with the heritage and coherence to the structures and environment that were destroyed or damaged. In that process, a great role will be played by two essential components, which are present and which will affect the beginning and development of the reconstruction activities. The level of damage of the heritage is the first component, while the other is societal conscience and financial possibilities of the State. The records and estimates of the damage with the respective documentation will be the basic insight into the condition of the heritage, while financial possibilities will make a basis on which it will be possible to carry out the reconstruction. Relying on the experience of conservation and restoration practice, and on the postulates of the active protection which tell of restoration and possible reconstruction of these buildings when they are suddenly pulled down in a war or natural disasters, provided that all necessary documentation exists, this reconstruction is viable. It is an important element in preserving the identity of a people and ensuring its survival. This finds its confirmation in the latest declaration of the General Assembly of the organisation Europa Nostra, passed in Vienna on 25 April 1996. The Declaration supports the reconstruction and rehabilitation of religious and ethnic buildings pulled down in Croatia and Bosnia and Herzegovina, and it urges cooperation and assistance from the Council of Europe, EU and UNESCO. 860 SYNOPSIS Scientific principles of protection of architectural heritage require, as the starting point, first of all the same approach to all historical layers and equal treatment thereof, but, if necessary, a particular layer may be accentuated if it is relevant for the building itself and the spatial ambience it is located in. This is why, in reconstructing a building, it is necessary to take account of the relations of the building and its environment, which has to be resolved integrally. All analyses made and researches carried out, especially those on the site, as well as the knowledge from scientific sources and conclusions about the destroyed mosques of Banja Luka, make a firm basis for their reconstruction. Added to this are numerous technical documents, architectural surveys, rehabilitation designs, technical details, historical and contemporary photographic documents, geodetic maps. The study and compilation thereof will provide a firm knowledge of those achievements and open the gate to their rehabilitation, restoration, re-composition, reconstruction or new modular construction. This complex task should be entrusted to a multidisciplinary expert team. The reconstruction itself has to be thoroughly studied and based on scientific methods. The following activities should be carried out: 1. protection of the sites of the destroyed or damaged buildings (fencing off and conservation of the remains); 2. investigation of the sites where the debris were dumped and their recovery, classification, marking, and investigation of their quality for the re-use in building (adequate drying of the damp stone debris); 3. scientific research into and study of the debris of the structures on the site with the preparation of research projects, particularly of bearing capacity of the remaining foundations, and the preparation of geostatic design; 4. ensuring architectural, photographic, technical, and geodetic and other documentation, and setting up a documentation centre; 5. preparation of designs for rehabilitation, restoration, re-composition or reconstruction, using the fully authentic building elements respecting its all dimensions and features; 6. ensuring the materials for execution with the use of the old technologies. In applying this approach, it is important to: find a quarry with the authentic stone and to test it in laboratory; manufacture bricks according to the authentic sample; slake lime in a traditional way to be used for making mortar; 861 DOKUMENTI OPSTANKA do the laboratory testing of all found materials, especially of the mortar so as to manufacture them in the same way in the new procedure; determine the authentic way of building in stone blocks with pouring lead to bind them; lay the base for the blocks on the lime mortar prepared in a traditional way; make authentically lead slabs to serve as covers for the domed constructions; make a clay layer of different fats that will serve as insulator on the dome and as base for laying down lead slabs; ensuring the fitting of lead slabs in the traditional way; plan the fitting of beams that will serve as the levelling layer and the fastening ring for which we have to plan the insertion of metal cables and carbon tapes to stabilize the structure; ensure the wooden beams ring by means of carbon tapes to be laced under the dome; ensure ventilation for the condensates; fit ceramic conduits according to the model of the existing ones as load-easing and resonators; make a special type of plaster for the interior plastering (which will contain goat's hair or a special kind of grass) so that the walls could be painted in arabesques; 7. manufacture foldable scale models of the buildings and castings of some details to the original scale; 8. open workshops for the traditional crafts; 9. organise professional training for the personnel and their practical inclusion in the reconstruction of the structures with the preparation of documentation for these works which should be published. For the reconstruction and restoration of these buildings, we can use as examples the reconstructed structures violently pulled down during the Second World War in Poland, Germany and Italy. After the bombing of Italian towns by the Allies in 1944, many precious monuments had been destroyed, but thereafter they were reconstructed. The valuable buildings in Pizza, Naples, Genoa, Rome, Ravenna, Vicenza, Ancona, Pula were reconstructed in this way. Particularly interesting for us is the procedure for the reconstruction of the Benedictine monastery Monte Cassino, which was completely destroyed in the Allies' bombardment, but thanks to its monumental, and especially cultural and historic merits, it was reconstructed according to the facsimile system. 862 SYNOPSIS There are also examples of the reconstructed bridges: Santa Trinita in Florence, Ponte Pietre and Castel Vecchio in Verona, the Bossano Bridge on the River Brento. Besides these individual samples of reconstruction, there are several towns in Europe, especially in Germany and Poland, reconstructed to their past appearance after they had been destroyed during the Second World War. Complete city quarters in Warszawa, Nürnberg, München, Hildsheim were reconstructed in this way. Especially interesting is the reconstruction procedure of the historic core of Warszawa, where the reconstruction, as a rehabilitation method, established itself and gained its place in the protection practice despite the criticisms from some experts. "The Poles opted for reconstruction to the original forms, but also to the socio-political demands of their capital city as a symbol of their national independence". Thanks to the rich photographic and architectural documentation, the reconstruction could be fully carried out. Among the reconstructed buildings in Warszawa, the Royal Palace has a special place and importance. The approach to and methods of reconstruction of this monument, which was pulled down to the ground by Germans, and which has special national, cultural and historic relevance for Poland, may serve as an example to follow in the reconstruction of the destroyed heritage buildings in the world, and in our country as well. The thorough preparation for the reconstruction, the use of the preserved authentic materials, and the rich photographic documentation, the making of numerous palace models and education of professionals, and the training of old crafts masters, resulted in the precisely reconstructed building. Besides these successfully reconstructed buildings, and historic cities and towns which were mostly carried out in Europe, such interventions are very important in the states of Islamic world. The Aga Khan Foundation, especially, did much on the reconstruction of the cultural heritage, namely the Foundation's particular programme implementers that deal with the reconstruction of the most valuable historic cities and towns (HCSHP). This programme covers the protection and reconstruction of several historic towns in Afghanistan, Uzbekistan, Pakistan, Egypt, and Syria. In Egypt, the intervention in the reconstruction of the complex within the Ayyubid's Walls, as part of the 12th century fortress, was especially important. Besides in Egypt, the Centre for Conservation and Protection of Islamic Cultural Heritage (CIAH), although its seat is in Cairo, works in other parts of the world: Gaza, Sidon, Balbek, Cypress, Tripoli, and Saudi Arabia. A special chapter is dedicated to the rehabilitation and restoration of the heritage buildings in Croatia, Serbia, Macedonia, and Slovenia. There is a mention of many buildings reconstructed according to the scientific methodological procedure, especially in Dubrovnik, such as St Vlaho and St Spas Churches, the Sponza and the Duke's Palaces; described are the most important interventions in the reconstruction of the Diocletian's Palace, i.e. the reconstruction of the Palace cellars, in Split as an important antiquity communication. The reconstruction of the City Hall in Šibenik, which was totally destroyed in World War Two, was 863 DOKUMENTI"! OPSTANKA interesting. It was carried out according to the facsimile method, respecting its outer architectural appearance. In the book, we can find the most relevant reconstructed monasteries in Serbia, where methodological approach and meticulousness were fully achieved, especially in the Gradac, Studenica, Sopoćani, Đurdevi Stupovi, St Nicholas near Kuršumlija Monasteries, etc. The cases of the reconstructed heritage buildings in Slovenia and Macedonia are also presented. Before the 1992-1995 war, in Bosnia and Herzegovina, the Hadžimuratovićes' daire - storerooms, Morića khan - hostelry, turned into a national restaurant, were adapted and reconstructed. Very successful and methodologically appropriate was the reconstruction of the shops around the Brusa bezistan, which restored their 16th century authentic appearance. The Gazi Husrev-bey's bezistan was also reconstructed with the same scientific approach, preserving its original purpose. A prominent place in the book is taken by other reconstructed heritage buildings outside Sarajevo, such as the Mehmed-pasha Sokolović's Bridge in Visegrád, the Sisman Ibrahim-pasha's Medresa in Počitelj, the Glavica Mosque in Livno, and St Luke's Tower in Jajce. The cultural and historical heritage in Bosnia and Herzegovina was seriously damaged in the 1992-1995 period. Destruction by the shelling of valuable buildings of cultural heritage, such as the Old Bridge in Mostar, the Main Post Office, and the Institute for Oriental Studies with its valuable manuscripts, the Town Hall housing the National and University Library, the Gazi Husrev-bey's Mosque, Old Orthodox Church, Ashkenazi Synagogue, Jewish Cemetery, Cathedral of Sacred Heart in Sarajevo, then the Žitomislići Monastery, Old and New Orthodox Churches in Mostar, the Church of St John the Baptist at Podmilaqe near Jajce, and the Arnaudija and Ferhadija Mosques in Banja Luka, the Kalaun Jusuf-pasha's in Maglaj, Town Mosque in Stolac, Aladža Mosque in Foča, Hajji Aliya's in Počitelj, Karadoz-bey's and Koski Mehmed-pasha's Mosques in Mostar, Sinan-bey's in Čajnice, the Monastery in Jajce, and St Michael the Evangelist's Monastery in Plehan, Husein-kapetan Gradaščević's Tower in Gradačac, together with a large number of public and housing units throughout Bosnia and Herzegovina, should be declared a war crime. In order to preserve and reconstruct the cultural heritage, a Commission on Preservation of National Monuments was set up under the Dayton Peace Agreement, whose basic task is laid down in Article W of Annex 8 to the Agreement, which is to make up a unique list of national monuments in Bosnia and Herzegovina. As the mandate of this Commission, which listed 777 monuments, expired, the ВІН Presidency appointed a new Commission whose term is also 5 years; the High Representative for ВІН passed the "Law on Implementation of Decisions of the Commission on Protection of National Monuments Established under Annex VIII of the 864 SYNOPSIS Framework Agreement on Peace in Bosnia and Herzegovina". (Published in the "Official Gazette of the ВІН Federation", 20 June 2002.) An important role in the Protection Service, fragmented after the 1992-1995 war, besides the UNESCO, was played by the governments of some countries, many non-governmental organisations, donors, owners and beneficiaries, religious communities, the Ministries of Culture of the Entities, and by the Protection Services. In Bosnia and Herzegovina, many towns were more or less seriously damaged. Mostar had the highest percentage of destroyed buildings of cultural heritage and seriously damaged urban structure. That is why the preparation of execution projects for its reconstruction started in Old Town's historic core with the intention to establish the spatial continuity and restore identity to the historic ensemble. The reconstruction project for the Old Bridge in Mostar was one of the largest interventions of this type in Europe with a large number of participants under the auspices of the UNESCO. It was led by the Old Bridge Project Coordination Unit. The reconstruction project applied the facsimile method using authentic masonry, fixing the stone blocks by casting lead fixings and using the mortar made according to the old technologies. The old towers by the Bridge were also reconstructed, as well as the trade and crafts centres on both banks. Besides the reconstruction of public buildings such as the Town Public Bath, the Girls' School, the Gymnasium building, the Clock-Tower, a large number of buildings of sacral importance were protected or fully reconstructed. Among them, the Mehmed-bey Karadoz Mosque occupies a special place, which architecturally was fully rehabilitated and restored, including the minaret with sherefet - balcony respecting its authenticity. The Nesuh-aga Vučjaković's Mosque, whose dome was damaged and the minaret pulled down to the sherefet was completely reconstructed. This mosque was painted with decorations, too. Also reconstructed were the Hajji Ahmed-aga Lakišić's Mosque and the Koski Mehmed-pasha's Mosque. All the works on the reconstruction of these mosques were led by the Institute for Protection of Cultural, Historical and Natural Heritage in Mostar. In the reconstruction of the Tabačica Mosque, and Čejvan ćehaja's Mosque, the Institute was joined by the UNESCO. Those were educational and positive projects in the campaign of reconstruction of cultural and historical heritage of Mostar. A special place is certainly taken by the Nezir-aga's Mosque, which was destroyed after the Second World War and then reconstructed according to the facsimile method. These works were led by the Institute for the Protection of Cultural, Historical and Natural Heritage in Mostar in cooperation with IRCIC and the "Mimar Sinan" Faculty in Istanbul. Sarajevo suffered heavy destruction during the 1992-1995 war, when the structures of cultural and historical heritage suffered especially bad damage. Among the first affected buildings was the Post Office. Its rehabilitation and reconstruction began immediately after the war. The building was authentically reconstructed on the basis of its historical documentation. Among the sacral 865 DOKUMENTI OPSTANKA buildings reconstructed after the 1992-1995 war are the White Mosque at Vratnik and the Keki Sinan's Mosque at Bistrik. The Muslihudin Čekrekčija's Mosque was also reconstructed through a special constructional intervention and the use of carbon tapes. More comprehensive interventions were on the Gazi Husref-bey's Mosque, where constructional interventions and rehabilitation of the dome damaged in shelling were followed by the painting of the interior. The authentic fence was pulled down and the new one built of reinforced concrete. Important interventions were carried out on the Vratnik Town gates, especially on the Visegrád Gate-Tower. The Magribija Mosque, whose minaret was pulled down in the war, was reconstructed in cooperation with the UNESCO. Besides these sacral buildings, rehabilitation was carried out on the Cathedral of Sacred Heart, St Anthony's Church at Bistrik, St Joseph's Church at Marijin Dvor, and the Holy Trinity Church. The Old Orthodox Church and the Orthodox Cathedral with the Metropolitan's Residence were also rehabilitated. Very sensitive approach to rehabilitation was with the Alija Đerzelez House, which was successfully reconstructed through appropriate methodological procedures. A similar methodology was used for the rehabilitation of the Šeher Ćehaja's Bridge. Its bearing stone arches authentic look was restored, but the paving departed from the former cobble pavement, and the colour of the korkaluk stone in the fence is rather different from the old stone arches. An especially complex task was the reconstruction of the Town Hall building. Beside the basic static and constructional interventions and roof reconstruction, the works on the rehabilitation and replacement of columns of the entire hall space were carried out. Among the mosques which after the 1992-1995 war have preserved their authenticity is the Kalaun Jusuf-pasha's Mosque in Maglaj. The restoration project and supervision over the works was carried out by the ВІН Institute for the Protection of Cultural, Historical and Natural Heritage in cooperation with the Swedish organisation "Cultural Heritage without Frontiers". In reconstructing this building, a sensitive scientific approach was used respecting all authentic elements of the structure. This Institute reconstructed the Hasan Kjafija Pruščak's Mosque and Medresa in Prusac, too. The Parish Church of St John the Baptist at Podmilačje near Jajce was pulled down during the 1992-1995 aggression against ВІН, and although at the time it had the appearance from the 191 century, and was in the Historicism style, the reconstruction relied on the church remains from the 15' century so that it restored its original Gothic style appearance. A vigorous campaign for reconstruction of all cultural and historical heritage buildings was conducted in the town of Počitelj, where the rehabilitation of the Gavrankapetanovića House was completed together with many housing units. Also, the Hajji Alija's Mosque was entirely restored with the use of the authentic stone and meticulous approach to and acknowledgement of all merits of the building. 866 SYNOPSIS Using the experience with and analysis of the remains of the Banja Luka mosques, the approach to their reconstruction should be gradually developed, depending on all the factors pointed so far. Five possible reconstruction levels are given for this purpose. Certainly, the most demanding is the facsimile reconstruction, which is a true reproduction of the original appearance. As it is possible to use the preserved remains, too, some of the buildings would be re-composed, i.e., anastylosis would be applied. Any reconstruction according to the given proposals has to respect the disposition and construction and use the authentic stone with well-studied design and photographic documentation. Proposals are the following: The first reconstruction level includes the following buildings: the Ferhadija Mosque with all the buildings within the complex: the Clock Tower, the Arnaudija Mosque and the Halil-pasha's Turbeh. So, in both the Ferhadija and Arnaudija Mosques, partial re-composition will be applied, as the remains found will be also used. Certainly, the most important quality of the reconstruction of this complex with the Clock Tower is not only the restoration of historic, artistic and architectural values but also the establishment of the interrupted spatial relations within the urban structures, which had existed for centuries. The second reconstruction level includes the Gazanferija, Sefer-bey's, Mehdi-bey's, Hajji Perviz, Hajji Selihija's and Hajji Zulfikar's Mosques. Those mosques were totally destroyed, and prior to their destruction they had had the authentic disposition and the stone wall construction. This is the reason for the proposal to reconstruct these mosques according to the facsimile method, respecting the appearance and materials, using the old technological procedures, and by opening the outer wooden sofas - raised porch floors - as they used to be. In the next group would be the Hajji Osmanija and Hajji Omer's Mosques, whose stone walls were not preserved, but we have baked-earth bricks and bricks as the main building materials. The proposal for the reconstruction is to respect the form and disposition of the building by using the bricks to build the walls and wooden beams as construction elements. In the Hajji Omer's Mosque, the proposal is to restore its authentic appearance by opening the sofas and constructing the wooden porch with double mahfil - gallery, which is the case with the Hajji Osmanija Mosque. The fourth group would be the mosques where only restoration of the building would be carried out. It concerns only the Behram-effendi's Mosque, whose reconstruction would be done respecting all authentic elements, just as it was for all buildings that used to be part of this complex. It would be certainly difficult, and methodologically incorrect, to use pseudo- reconstruction for the restoration of the mosques which through history had changed their appearance several times. They are the Sofi Mehmed-pasha's Mosque, Hajji Beg-zade's, Hajji 867 DOKUMENTI OPSTANKA Kurd, Hajji Šabanaga's Mosques. The proposal is, respecting the dimensions of the mosques, to build new buildings in a modular coordination with the environment, with new architectural expression, but with the association of the original structure and use of the authentic materials. A special threat in reconstructing mosques is the use of some new, imported solutions, which would clash with the ambience and so change the structure and identity of the settlements. This will happen in Banja Luka and other cities and towns in Bosnia and Herzegovina if interventions are done disregarding the values, both of the historic buildings and the surrounding environment. That has to be solved integrally. For these reasons, firm directions about protection have to be followed, priorities and minimum limits set, below which one could not go without destroying the values of the heritage buildings. We have to prevent everything that would degrade or break up the space - although it is definitely important to build the new. The goal of this work will be achieved if the destroyed heritage is included in the priorities for reconstruction, if the sites are protected and preserved, and the colliding new construction prevented. Only in this way will the intentions of those who started this war be thwarted and the relations that dominated this area established; and restoration of identity to architectural ensembles and people will be made possible. The spatial continuity is "a link between the past and the future" and it has to be maintained. It bears all messages of the past indicating the directions of new construction, which would be confirmation of unbreakable centuries-long links of the people and that space. Therefore, above all is the task to reconstruct the continuity of spatial relations, restore the mosques to the settlements they were forcefully uprooted from. Authentic restoration in the space in any form has to keep the pattern of relations within urban buildings. 868
any_adam_object	1
author	Huseǆinović, Sabira
author_facet	Huseǆinović, Sabira
author_role	aut
author_sort	Huseǆinović, Sabira
author_variant	s h sh
building	Verbundindex
bvnumber	BV039139345
ctrlnum	(OCoLC)424449357 (DE-599)BVBBV039139345
edition	1. izd.
format	Book
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geographic	Banja Luka (Bosnia and Hercegovina) / Buildings, structures, etc Bosnien-Herzegowina (DE-588)4088119-2 gnd Banja Luka (DE-588)4454278-1 gnd
geographic_facet	Banja Luka (Bosnia and Hercegovina) / Buildings, structures, etc Bosnien-Herzegowina Banja Luka
id	DE-604.BV039139345
illustrated	Illustrated
indexdate	2024-12-16T11:00:34Z
institution	BVB
isbn	9958941325
language	Bosnian
oai_aleph_id	oai:aleph.bib-bvb.de:BVB01-024157427
oclc_num	424449357
open_access_boolean
owner	DE-Re13 DE-BY-UBR DE-12
owner_facet	DE-Re13 DE-BY-UBR DE-12
physical	918 S. zahlr. Ill. 28 cm
publishDate	2005
publishDateSearch	2005
publishDateSort	2005
publisher	Muzej Grada Zenice
record_format	marc
series2	Radovi / Muzej Grada Zenice
spelling	Huseǆinović, Sabira Verfasser aut Dokumenti opstanka (vrijednosti, značaj, rušenje i obnova kulturnog naslijeđa) Sabira Husedžinović 1. izd. Zenica Muzej Grada Zenice 2005 918 S. zahlr. Ill. 28 cm txt rdacontent n rdamedia nc rdacarrier Radovi / Muzej Grada Zenice 15 Includes bibliographical references (p. 885-904) Islamic architecture / Bosnia and Hercegovina / Banja Luka Mosques / Bosnia and Hercegovina / Banja Luka Cultural property / Protection / Bosnia and Hercegovina / Banja Luka Art treasures in war / Bosnia and Hercegovina / Banja Luka Architektur Islamische Architektur (DE-588)4362670-1 gnd rswk-swf Kriegsschaden (DE-588)4165711-1 gnd rswk-swf Kulturgut (DE-588)4139819-1 gnd rswk-swf Moschee (DE-588)4040320-8 gnd rswk-swf Banja Luka (Bosnia and Hercegovina) / Buildings, structures, etc Bosnien-Herzegowina (DE-588)4088119-2 gnd rswk-swf Banja Luka (DE-588)4454278-1 gnd rswk-swf Banja Luka (DE-588)4454278-1 g Islamische Architektur (DE-588)4362670-1 s Kriegsschaden (DE-588)4165711-1 s DE-604 Moschee (DE-588)4040320-8 s Bosnien-Herzegowina (DE-588)4088119-2 g Kulturgut (DE-588)4139819-1 s Muzej Grada Zenice Radovi 15 (DE-604)BV002291258 15 Digitalisierung BSB Muenchen 2 application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=024157427&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB Muenchen 2 application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=024157427&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract
spellingShingle	Huseǆinović, Sabira Dokumenti opstanka (vrijednosti, značaj, rušenje i obnova kulturnog naslijeđa) Islamic architecture / Bosnia and Hercegovina / Banja Luka Mosques / Bosnia and Hercegovina / Banja Luka Cultural property / Protection / Bosnia and Hercegovina / Banja Luka Art treasures in war / Bosnia and Hercegovina / Banja Luka Architektur Islamische Architektur (DE-588)4362670-1 gnd Kriegsschaden (DE-588)4165711-1 gnd Kulturgut (DE-588)4139819-1 gnd Moschee (DE-588)4040320-8 gnd
subject_GND	(DE-588)4362670-1 (DE-588)4165711-1 (DE-588)4139819-1 (DE-588)4040320-8 (DE-588)4088119-2 (DE-588)4454278-1
title	Dokumenti opstanka (vrijednosti, značaj, rušenje i obnova kulturnog naslijeđa)
title_auth	Dokumenti opstanka (vrijednosti, značaj, rušenje i obnova kulturnog naslijeđa)
title_exact_search	Dokumenti opstanka (vrijednosti, značaj, rušenje i obnova kulturnog naslijeđa)
title_full	Dokumenti opstanka (vrijednosti, značaj, rušenje i obnova kulturnog naslijeđa) Sabira Husedžinović
title_fullStr	Dokumenti opstanka (vrijednosti, značaj, rušenje i obnova kulturnog naslijeđa) Sabira Husedžinović
title_full_unstemmed	Dokumenti opstanka (vrijednosti, značaj, rušenje i obnova kulturnog naslijeđa) Sabira Husedžinović
title_short	Dokumenti opstanka
title_sort	dokumenti opstanka vrijednosti znacaj rusenje i obnova kulturnog naslijeda
title_sub	(vrijednosti, značaj, rušenje i obnova kulturnog naslijeđa)
topic	Islamic architecture / Bosnia and Hercegovina / Banja Luka Mosques / Bosnia and Hercegovina / Banja Luka Cultural property / Protection / Bosnia and Hercegovina / Banja Luka Art treasures in war / Bosnia and Hercegovina / Banja Luka Architektur Islamische Architektur (DE-588)4362670-1 gnd Kriegsschaden (DE-588)4165711-1 gnd Kulturgut (DE-588)4139819-1 gnd Moschee (DE-588)4040320-8 gnd
topic_facet	Islamic architecture / Bosnia and Hercegovina / Banja Luka Mosques / Bosnia and Hercegovina / Banja Luka Cultural property / Protection / Bosnia and Hercegovina / Banja Luka Art treasures in war / Bosnia and Hercegovina / Banja Luka Architektur Islamische Architektur Kriegsschaden Kulturgut Moschee Banja Luka (Bosnia and Hercegovina) / Buildings, structures, etc Bosnien-Herzegowina Banja Luka
url	http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=024157427&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=024157427&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA
volume_link	(DE-604)BV002291258
work_keys_str_mv	AT husedžinovicsabira dokumentiopstankavrijednostiznacajrusenjeiobnovakulturnognaslijeđa

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