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Study Methodology of the Architectural Periodization of Algerian Mosques and the Ritual Role of Elements (Mihrab, Minbar, Qibla

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DOI: 10.4467/25438700ŚM.18.025.8706 REZGA KOUIDER*, JULIA IVASHKO** of abstract (vertical and horizontal division in composition, has ratified a number of international docu- scale, tectonics) and particular (individual façade compo- ments on the protection of cultural heritage. nents according to their location on the facade, the presence In addition, Algeria has adopted the relevant of common and original techniques, form and its filling, com- laws to consolidate its international obliga- Study Methodology of the Architectural pared with elements of other styles, in different periods of the tions in domestic legislation. construction of Algerian mosques, within the main centres 2. Algeria has developed a partnership strat- and regional centres); egy in the field of culture. The country is one Periodization of Algerian Mosques and 2) To identify borrowings within an individual element by di- of the organizers and venue of important cul- viding it into a set of interrelated elements and comparing the tural events, such as the Pan-African Cultural the Ritual Role of Elements (Mihrab, elements of the corresponding levels with each other; Festival and participates in various interna- 3) To identify architectural techniques common with archi- tional cultural initiatives (including the prepa- tectural schools of other Islamic countries, the modification ration of a feasibility study for the establish- Minbar, Qibla, Bath for Ablution) of borrowed techniques and original techniques that had no ment of the Pan-African Cultural Institute and analogues abroad; the restoration of the Museum of the Great 5) The graphical and analytical base of the research is consid- African Culture in Algiers. in the Islamic Worship Service ered as a catalogue of typical architectural techniques, ele- 3. Respect to cultural diversity is laid down in ments and details of the Islamic architectural school of Alge- the Constitution of Algeria. ria. Not individual elements were investigated, but elements 4. At the level of the various institutions in Abstract as interrelated components of the facade. Algeria, a number of bodies has been estab- The article introduces a study methodology of the architectural periodization of Algerian mosques based on the systematic On the basis of the system approach, signs of national iden- lished that are engaged in the scientific re- structural analysis. The specificity of the Islamic architectural school of Algeria is the simultaneous combination of the tra- tity are determined in the mosques of Algeria, and it was de- search and the promotion of national cultures ditions of many cultures, imported from other countries, and local, different within certain regions. In the cities of Algeria, fined territories with vivid manifestations of national signs in in order to ensure diversity, international cul- mosques with different spatial organization have survived: the so-called Arabian column type, the Maghreb type, the Khari- jites type and the Ottoman type. As in the Islamic world in general, a special role in the mosques of Algeria is devoted to mosques and territories with the presence of architecture and tural exchanges, cooperation and the conser- ritual ablution. construction traditions introduced from outside. vation of nature reserves. Keywords: mosques of Algeria, architectural periodization, system-structural analysis, water, ritual ablution Main Part Ill. 1. The El-Bey Mohamed El-Kebir Mosque (1792, the 1. State Policy in the Field of Protection of the National Cul- city of Oran). Photo: Rezga Kouider, 2018 tural Heritage and a Range of Uncertain Issues Introduction into hierarchical levels, from abstract (vertical Nowadays in Algeria there are more than 17,000 old and new The Islamic architecture of the Maghreb countries (Tunis, Al- and horizontal divisions) to concrete (silhou- mosques, most of which date back many centuries. The na- geria, Morocco) was formed at the junction of many cultures ette, scale, tectonics, individual elements of tional identity of the Islamic architectural heritage of Algeria – both imported from outside and based on national traditions. the façade). The generalized information mod- is evidenced by the fact that, despite the external political, The specificity of Islamic architecture consists in the fact that el which has been created on the basis of sys- cultural and architectural influences from other states, from not only the facade of a separate object is a carrier of semantic tem-structural analysis provides for the analy- the early period and up to the period of French colonization, information but the object as a whole (facade, plan, interior, sis of facades with division into hierarchical an authentic, based on the national Maghreb traditions, type types of monumental and decorative art), the whole aggregate levels of elements and, accordingly, style indi- of simple (according to the volumetric and spatial composi- of several harmoniously combined stylistically homogeneous cators. The information model consists of two tion) mosque without decoration on the facades and with objects (complex, ensemble), urban formation (street, square, tables, the first of which describes the style a specific, square minaret-tower has been preserved. Other quarter, district, city) are semantically significant. That is why indicators (vertical and horizontal divisions), typical national mosques in Algeria are the mosques of the a comprehensive study of the Islamic architectural school of and the second one shows the elements of Kharijites, concentrated in the M’zab valley. Algeria provides for consideration at various hierarchical lev- the facade at different hierarchical levels. At The State of Algeria conducts an active policy in the field of els – from the enlarged town-planning to facility and element- first, all possible variants of vertical facings of protection and restoration of the heritage of Islamic architec- by-element levels. Taking into consideration the multiplicity of the facade are detected in accordance with ture, which is regulated by the following laws and state pro- external influences (Romanesque, since North Africa belonged the number of axes – separately for symmetry grams: Algeria has ratified the Convention for the Protection to the territories of the Roman Empire, Arab, Persian, Spanish, and asymmetry and horizontal divisions. The of the World Cultural and Natural Heritage (17.12.1975), the Portuguese, Ottoman and Byzantine) and the diversity of lo- main components of the facade of any build- International Convention for the Safeguarding of the Intan- cal culture (Maghreb, Kharijites), it is necessary to analyse the ing are a roof, a crown and a wall, which are gible Cultural Heritage (20.04.2006), the Convention on the architecture of mosques on the basis of systematic structural the largest elements – the components of the Protection and Promotion of Cultural Expressions of 2005 analysis, by dividing the whole object into its component parts building facade. The second level of elements, (26.05.2005). Among the regional documents, it should be – aspects, components and elements. Several structural and the so called “Elements of elements” includes mentioned the Cultural Charter for Africa (19.09.1990). logical models describing external and internal surfaces, types smaller elements-components of large ele- At the 64th session of the United Nations General Assembly of monumental and decorative art, and etc. are being created. ments. (22 July 2009), the information was submitted in accordance The principle of creating such models is demonstrated on the Addition of the system-structural analysis with General Assembly Resolution 65/155 (10.07.2009) from example of the model of external surfaces – the facade of the method to the traditionally used techniques the Government of Algeria on State policy in the field of cul- object of architecture. provides an opportunity: tural identity and [4, pp.1-2]: In order to obtain an objective assessment of the specificity 1) to substantiate the thesis about the pres- 1. The Government of Algeria regards cultural diversity as one of the architecture of Algerian mosques, the facade is divided ence (or absence) of borrowings at the level of the main components of civilizations and cultures. Algeria * Rezga Kouider, an architect, a post-graduate student of Kyiv National University of Construction and Architecture (Algeria) ** Julia Ivashko, Doctor of Science (Doktor habilitowany), Professor of Kyiv National University of Construction and Architecture 28 [email protected] 29 the open air was due to local natural and climatic conditions, toman, and also colonization of the Spaniards, which did not require any protection outside the walls. The Portuguese, French, multi-ethnic composition prayer courtyard of the Prophet Muhammad was a prototype of cities on the coast of Algeria during the Ot- of the cathedral and Friday mosque. K.A.C Creswell put for- toman rule, it can be argued that the architec- ward a version of the continuity of the open prayer house tural Islamic school of Algeria was formed at of the Prophet Muhammad from the prehistoric home of the the junction of many cultures at once. tribal chief. It was in Medina that during the lifetime of Mu- The periodization of mosques is as follows: hammad, three main signs of the cathedral mosque – mihrab, 1) the first period – 1-6 historical periods (647 minbar and minaret, were born [2, p.103]. The minaret was – the middle of 11th century): proposed by the Prophet to call the believers to prayer, liter- The simultaneous presence of Arab, local, ally the word “minaret” means “Manara” – “the place from Persian, Iraqi influences, the construction of which the light comes” or “lighthouse”. Such high tower-min- mosques of the Arabian hypostyle type; arets originated according to different versions from signal The Sidi Okba mosque in the village of Sidi towers or from Christian bell towers. Okba is 20 km away from the city of Biskra Ill. 2. The Great Mosque of Tlemcen (1136, minaret 1236). Photo: Rezga Kouider, 2018 There are five main schools of Islam: Arabic (Syrian-Egyp- (1073, renovated in 1665); it is dated by the tian), Maghreb, Persian, Indian, Ottoman [1, 2].
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