Respect for Ottoman Mosques and Muslim Cemeteries in Greece

What does it mean to respect Ottoman mosques and Muslim cemeteries in the modern context of Greece? This question has been addressed by discussions around the preservation and reutilization of these historical and cultural landmarks. This article delves into the diverse ways in which these structures have been treated over time, offering insights into attitudes and actions.

Historical and Cultural Significance

Historically, cemeteries, due to their close proximity to settlements, were often seen as prime real estate. In contrast, public buildings such as mosques, schools, and churches were in short supply during Ottoman and Greek rule. It is this scarcity of public buildings that led to some of them being repurposed or recycled over the years. One example is the Cizderiye Camii in downtown old Athens, which was converted into a jail between 1830 and 1900, and later served various other functions, including as a museum and a place of prayer.

Diverse Historical Interactions

During the Axis occupation of Greece (1941-1945), many cemeteries, including the renowned Jewish Cemetery in Thessaloniki, were destroyed to reclaim land and utilize tombstones as building material. Similarly, in Thrace, cemeteries in Xanthi and Drama, annexed by Bulgaria, were also erased during the same period. This destruction highlights the complex relationship between different historical and cultural groups.

Preservation and Transformation

Several Ottoman mosques have undergone various transformations over the years. One example is the Fethiye Camii, which was originally converted from a ruined 8th-century Byzantine basilica in 1458 to coincide with Sultan Mehmed's visit to the city. Decades later, it became a bakery due to its proximity to the wheat market. However, restoration efforts began in 1935 and were completed in 2010, transforming it into a cultural events and exhibition center. Another notable mosque, the 1687 Aga Pasa Mosque in Nafplion, became the first Greek parliament house in 1825 before being restored in 1915 and turned into a museum shortly after.

Insecurity and Destruction

Unfortunately, there were instances of insecurity and prejudice, leading to the destruction and erasure of Ottoman landmarks. This was not uncommon, especially during times of conflict or political change. For example, in Lamia, a small town north of Athens, all three mosques were demolished in 1832. However, certain structures such as the 16th-century Emir-Zade mosque in Chalkida remained largely intact, serving as a museum and displaying a collection of engravings related to the city's Ottoman history.

Preservation Efforts and Legal Protection

In response to the destruction of Christian schools and churches in Anatolia at the end of the Balkan Wars, the Church of Greece and the Patriarchate initiated the restoration of mosques in Greece. This decision was made to protect these landmarks from those intent on destroying them. An example of this is the Cizderiye Camii, the restoration of which was initiated in 1915. Despite these efforts, the unprotected destruction of buildings continued, with mosques being systematically demolished or altered.

Conclusion

The treatment of Ottoman mosques and Muslim cemeteries in Greece reflects the complex social, political, and cultural interactions that have shaped the country's history. While there were instances of respect and preservation, there were also significant acts of destruction and erasure. Understanding and acknowledging these historical legacies is crucial for fostering respect and promoting the preservation of cultural heritage.