Nitsiakos V Aoos-Vjosa, on the roads of culture

take place in the outdoor theatre in Monodendri, indicatively named the “little Herodion” after the famous theatre in
Athens. In any case, the present looks different, a least regarding the ideological orientation of those who determine
developments. On the other hand, in this same Zagori of tourism and revivals, we do find a certain continuation, since
there is a world that remains unconcerned by all these changes, despite its life being affected in one way or another.

I have left to the end an important dimension of the social and cultural history of Zagori – that of the development
of literacy, of intellectual flourishing in general which formed an important tradition with a wider radius. This tradition
of intellectuals, teachers, and the cultivation of literacy in general, is still continued today by Zagorians. Teachers of the
ilk of Methodius Athrakitis, Neofytos Doukas, Anastasios Sakellarios etc., and intellectuals such as Ioannis Lambridis,
Dimitris Sarros, Konstantinos Rados etc., have found descendents in enlightened teachers and intellectuals of recent
years, such as Leandros Vranousis, Fotios Petsas and Kostas Lazaridis, to mention only those who are no longer with
us. Zagori was also not lacking in benefactors, the most important being Manthos and Georgios Rizaris and Michail An-
agnostopoulou. This inheritance is particularly important and raises questions about the present of a place with such
a past, about the direction in general that things will take in the context of the longed-for development of the region.

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Cultural Data

Agios Minas

-Cultural and sports organisations: Fraternity of Agios Minas (Athens).
-Events: Festivals 25 March, 11 November, 1st two weeks of August.
-Monuments: Evangelistria Church, Stone single-arched bridge at “Boila”, Archaeological site: Rock-shelter from the
Upper Palaeolithic period (Boila).

Anthrakitis

-Cultural and sports organisations: “O Methodios” Cultural Association, Ioannina, 1981.
-Events: Festival: 26 July.

Ano Pedina

-Cultural and sports organisations: “Friends of the Acritic village of Ano Pedina” Association (Ano Pedina, 1957), Cultur-
al Association of the New Pedina Villages (Ano Pedina, 1981).
.-Events: Festival: 24 August, festival at the Evangelistria Monastery, 25 March, Summer Schools in Ecology and Local
History.
-Infrastructure: Hospitality and Seminar Space in Evangelistria Monastery, Events Hall, Basketball court, Dance area.
-Monuments: Church of St. George, Church of St. Dimitrios, Church of the Holy Saviour, Evangelistria Monastery (18th
C.), St. Paraskevi Monastery (18th C.), Tsigaras House.
.

Asprangeli

-Cultural and sports organisations: Asprangeli Cultural Association, Zagori Shooting Club (Asprangeli 1995).
-Events: Festival 15 August, Carnival Events.
-Infrastructure: Cultural Centre, Sports pitch, Folk museum.
-Monuments: Dovra Monastery (dedicated to the Nativity of Mary, 19th C.), Inn.

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Aristi

-Cultural and sports organisations: Aristi-Vikos Union (Athens), Association of New Aristi (Aristi, 1983), Fraternity of
Vikos (Vitsikos) – (Vikos, 1981).
.-Events: Festival of St. John the Baptist, 29 August, Carnival Events, Cultural events, “Reappearances” (seminars on folk
architecture, rebuilding old cobbled paths etc.).
-Infrastructure: Dance area, Events hall, sports pitch.
-Monuments: Spiliotissa Monastery (16th C.), Church of St. Athanasios (17th C.), Church of the Dormition of the Virgin
(14th C.), Church of St. Tryphon (Vikos), Monastery of the Virgin Mary, Vikos (18th C.), “Kastraki” archaeological site,
remains of walls and other monuments.

Vitsa

-Cultural and sports organisations: Fraternity of Vitsians in Athens (Athens, 1970), “Alexios and Angeliki Papazoglou”
Cultural Association of Vitsa (Vitsa, 1979).
-Events: Festival: 15 August, “Papazoglia” (cultural events), “Ziafetia” (traditional festivals and customs in the village
chapels), Carnival (Performance of old customs).
.-Infrastructure: Dance area, Basketball court, Events hall, Library.
-Monuments: Prophet Elijah Church (17th C.), Monastery of the Virgin Mary, Vitsa (18th C.), Church of St. Nicholas
(17th C.), Church of the Taxiarchs (17th C.), Archaeological site: prehistoric settlement at “Yenitsari”, (9th -4th C. B.C),
Various mansions, Stone stairways, Missiou bridge.

Vovousa

-Cultural and sports organisations: Vovousa Cultural Association (Vovousa)
-Events: Festival 26 July, Vovousa Festival (July-August).
-Infrastructure: Cultural Centre, Museum of hydrokinetics.
- Monuments: Church of St. George (19th C.), Single-arched bridge of the Aoos (18th C.).

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Vradeto

-Cultural and sports organisations: “Vradeto” Cultural-Folk-Tourist Association (Vradeto, 1985).
-Events: Festival 8 September.
Monuments: Vradeto Stairs.

Vrysochori

-Cultural and sports organisations: Vrysochori Cultural and Mountaineering Association (Vrysochori, 1971).
-Events: Festival 26 July “Theschoure” (revival of customs of Holy Week), Pie festival 15 August, Festival at Holy Trinity
Monastery, Holy Spirit Monastery.
-Infrastructure: Folk Museum, Cultural Centre.
-Monuments: Church of St. Charalampos (19th C.), Holy Trinity Monastery (17th C.), Stone bridges.

Greveniti

-Cultural and sports organisations: Greveniti Fraternity (Athens), Cultural and Developmental Association (Greveniti
1983).
-Events: Festivals 26 October, 15 August, Carnival events, Religious events at the Voutsa Monastery, 7 and 8 September.
-Infrastructure: Cultural Centre, Dance area.
-Monuments: Voutsa Monastery (17th C.), Church of St. Dimitrios (17th C.), Tsipiiani stone bridge.

Dikorfo

-Cultural and sports organisations: “To Dikorfo” Village Improvement Association (Ioannina, 1975).
-Events: Religious event at the chapel of St. John, 24 May, Festival 29 August.
-Infrastructure: Cultural Centre.
-Monuments: Church of St. Minas, Captain Arkouda Bridge, Various mansion and wall-paintings by artists from Chio-
nades.

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Dilofo

-Cultural and sports organisations: Cultural Association of Dilofo (Ioannina, 1976).
- Events: Festival 15 August.
-Infrastructure: Events hall in the primary school.
-Monuments: Various mansions.

Dipotamo

- Events: Festival 15 August.
-Monuments: Bridges at Mylos, Mesiovo and Mavrolakkos.

Doliani

-Cultural and sports organisations: Cultural association of Doliani (Ioannina).
-Events: Carnival events, Festivals 29 June, 20 July.
-Infrastructure: Events hall, Dance area.
-Monuments: Church of the Dormition of the Virgin, Kourtia bridge.

Elati

-Cultural and sports organisations: “Elati” Village Improvement - Naturalist Association of Elatians (Ioannina, 1972).
-Events: Festival of the Holy Spirit.
-Infrastructure: Events hall with communal library.

Elatochori

-Cultural and sports organisations: Fraternity of Elatochori (Athens), Cultural association (Elatochori, 1983).
-Events: Festivals: 21 May, 6 August at Dilakkou.

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-Infrastructure: Events hall
-Monuments: Church of St Athanasios, Church of St. George.

Elafotopos

-Cultural and sports organisations: Union of Emigrants from Elafotopos (Athens, 1959), Association of Elafotopians
(Ioannina 1989), “O Stavros” Cultural Association of Elafotopos (Elafotopos, 1983), Elafotopos Sports Club (Elafotopos
1971).
-Events: 6 January, Traditional icon auction, Festival 6
August, Religious event in the Kalyvia neighbourhood, 20 May, Sports events in the summer.
-Infrastructure: Folk museum of traditional professions, Dance area, Sports pitch.
-Monuments: Church of St. Nicholas in Kalyvia (15th C.), of the Dormition of the Virgin (17th C.), of St. Nicholas (19th
C.), of St George (19th c.), Various mansions.

Iliochori

-Cultural and sports organisations: “To Dobrinovo” Cultural Association of Iliochori (Ioannina, 1982).
-Events: Festival 20 July, Meeting of Iliochorians from around the world, 15 August.
-Infrastructure: Events hall.
-Monuments: Dobrinovo Monastery (to the Dormition of the Virgin, 14th C.), Church of St. Nicholas.

Kavalari

-Cultural and sports organisations: “Holy Trinity” Educational and Cultural association of Kavalarians (Kavalari, 1982).
-Events: Festival of the Holy Spirit.
-Monuments: Holy Trinity Church (18th C.), Ganas stone bridge (destroyed).

Kalota

-Cultural and sports organisations: Cultural Association of Kalotians and their friends (Ioannina, 1979), Fraternity of

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Kalota (Athens, 1930).
-Events: Festival 6 August.
-Infrastructure: Dance area.
-Monuments: Monastery of the Dormition of the Virgin (at Vissiko).

Kapesovo

-Cultural and sports organisations: “Alexis Noutsos” Cultural Association of Kapesovo, 1982.
-Events: Festival 20 July, Cultural events in the summer.
-Infrastructure: Cultural Centre, Folk museum.
-Monuments: Paschaleios School, Church of St. Nicholas (18th C.), and of the Dormition of the Virgin (walls from 18th C.)

Karyes

-Cultural and sports organisations: Cultural Association of Karyes, 1985.
-Events: Festival 29 June.
-Infrastructure: Dance area.
-Monuments: Church of St. Paraskevi.

Kastanonas

-Events: Festival, 8 September.
-Infrastructure: Dance area.
-Monuments: Church of the Nativity of Mary.

Kato Pedina

-Cultural and sports organisations: Educational Association of Kato Pedina (Ioannina, 1972), Cultural Association of
New Kato Pedina (Kato Pedina, 1985), Fraternity of Kato Pedina (Athens, 1938).

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-Events: Festival 29 August, Zagoriwood cinema workshop, summer.
-Infrastructure: Events hall, Dance area.
-Monuments: Church of St. Athanasios (18th C.), of St. Nicholas and of the Taxiarchs (17th C.).

Kipi

-Cultural and sports organisations: “Baya” Cultural Association of Kipi (Kipi 1978), Centre for Research in Zagori (Kipi,
1978-79), Pan-Zagorian Sports Union (Kipi, 1984).
-Events: Festivals 6 August, 8 September, Carnival events.
-Infrastructure: Agapios Tolis Folk Museum. Dance area, Sports pitch, Events hall.
-Monuments: Church of St. Nicholas, Church of St. Paraskevi, Monastery of the Holy Virgin (19th C.), Bridges (Mylou,
Petsioni, Dovris, Merisi), Various mansions, Watermills.

Koukouli

-Cultural and sports organisations: “Evgenios Plakidas” Fraternity of Koukoulians (Koukouli, 1977).
-Events: Festival of the Life-giving Spring, 15 August.
-Infrastructure: “K. Lazaridis” cultural centre.
-Monuments: Church of the Dormition of the Virgin (17th C.), School, Two stone-built stairways, various mansions,
bridges (Lazaridi, Kokori or Noutsou, Kalogeriko).

Laista

-Cultural and sports organisations: Greek Mountaineering Association of Laista (1992), Cultural Association of Laista,
(Thessaloniki), Fraternity of Laistans in Athens.
- Events: Festival 15 August.
-Infrastructure: Cultural Centre (library).
-Monuments: Church of the Taxiarchs (18th C.), of the Holy Spirit in Paleochori (18th C.).

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Leptokarya

-Cultural and sports organisations: “Liaskovetsi” Cultural and Educational Association of Leptokarya (Ioannina, 1976).
-Events: Religious events at Easter, on the feast of the Holy Spirit, Festival 26 July, Cultural events in the summer.
-Infrastructure: Hall, Dance area, V. Fanitsios Library.
-Monuments: Church of St. Athanasios, St. Nicholas, the Dormition of the Virgin, Primary school.

Lingiades

-Cultural and sports organisations: Cultural Association of Lingiadians (Lingiades, 1992).
-Events: Festival in the chapel of St. Nicholas, of the Holy Spirit, Festival 21 May, Memorial event for the burning-down
of Lingiades in WW2, 2 October.
-Monuments: Primary School, Memorial of the village’s destruction.

Makrino

-Cultural and sports organisations: “Parorea” Educational-Cultural Association of Makrino (Makrino, 1983), Fraternity
of Makrino, Athens.
-Events: Festivals 15 August, 8 September.
-Infrastructure: Hall of the Association, Dance area.
-Monuments: Church of St. Nicholas (19th C.), Church of the Dormition of the Virgin (18th C.), Archaeological site at
“Kitroularia”, Remains of an ancient acropolis at “Theodosiana”, Cist graves.

Manassi

-Cultural and sports organisations: Fraternity of Manassi (Ioannina, 1993).
-Events: Festival 20 July.
-Monuments: Church of St. George (19th C.).

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Mesovouni

-Cultural and sports organisations: Cultural Association of Mesovouni (Mesovouni 1986).
-Events: Festival 10 February, 15 August, Carnival events.
-Infrastructure: Events hall, Dance area.
-Monuments: Church of St. George (19th C.).

Monodendri

-Cultural and sports organisations: “Rizaris Brothers” Cultural Association of Monodendri, Monodendri 1988.
-Events: 26 July, Cultural events in the summer
-Infrastructure: Cultural Centre, Outdoor theatre, Sports pitch.
-Monuments: Church of St. Athanasios, Church of St. Minas (17th C.), Church of St. George (18th C.), Church of St.
Paraskevi (15th C.).

Negades

-Cultural and sports organisations: “Chatzimanthos Ginou” Cultural Association of Negades, Negades 1982.
-Events: Carnival events, Festival at Pentecost.
-Infrastructure: Dance area (“Mesochori”)
-Monuments: Church of St. Dimitrios – St. George – the Holy spirit (18th C., three-naved).

Papigo

-Cultural and sports organisations: “Papingo” Village Improvement Association of Papingo, 1971, Greek Mountaineer-
ing and Skiing Association of Papingo, 1985.
-Events: Festivals 20 July, 27 July, 8 September, Carnival (“Fanos”), cultural events.
-Infrastructure: Community hall (library), Dance area, Sports pitch.
-Monuments: Church of St. Vlassis (19th C.), Church of the Dormition of the Virgin (18th C.), Church of St. George (18th

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C.), Church of the Taxiarchs (19th C.), Various mansions.

Skamneli

-Cultural and sports organisations: “Apostolos Kazanas” Cultural Association of Skamneli (Skamneli, 1980), Fraternity
of Skamnelians (Athens).
-Events: Cultural events, Festival 26 July, Sarakatsan Meeting at Gyftokampos (1st Sunday in August).
-Monuments: Church of St. Paraskevi (17th C.), of St. Nicholas (17th C.), of the Holy Apostles, St., of Athanasios, Archae-
ological site at “Radios”, Ancient fortification, Sarakatsan sheepfold at Gyftokampos.

Tristeno

-Cultural and sports organisations: Fraternity of Tristeno (Athens), “The Plane Tree” Cultural Association of Tristeno
(Tristeno, 1980).
-Events: Festival 23 August.
-Monuments: Church of St. Paraskevi (19th C.), St. George, Watermill, Stone bridge.

Tsepelovo

-Cultural and sports organisations: Fraternity of Tsepelovo (Athens), “Tsouflis” Cultural Association of Tsepelovo (Tse-
pelovo, 1977).
-Events: Festivals 24 June, 15 August.
-Infrastructure: Hall (educational centre), Dance area, Community gym.
-Monuments: Rogovo Monastery (to St. John – 18th C.), Church of St. Nicholas, of the Dormition of the Virgin, “Kato
Panagia” Church, Stone bridge, Various mansions.

Flambourari

-Cultural and sports organisations: Fraternity of Flambourari (Athens), “Flambourari” Cultural Association, 1988.
-Events: Festival 20 July

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Frangades

-Cultural and sports organisations: “Frangades” Cultural – Tourist Association of Frangades, 1975.
-Events: Festivals 15 August, 8 September.
-Infrastructure: Cultural Centre of the Association.
-Monuments: Churches of St. Dimitrios, St. Nicholas, Watermill (Valeka), Stone bridge.

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Konitsa and its villages

The region of Konitsa occupies the most northern section of the prefecture of Ioannina. The prefecture of Kastoria
stretches to its north-east, those of Kozani and Grevena to its east, the villages of West Zagori and Pogoni to its south
and Albania to its west. The physical geography is that of the north Pindus mountains, and the region is bordered by
the dense mountain formations of Grammos (north), Smolikas (east), Tymfi or Gamila (south), Nemertsika or Meropi
and Kamenik (west).

The terrain contains impressive topographical relief, with an altitude ranging from 500 m. (the plain of Konitsa)
to 2,637 m. (Mt. Smolikas). The valley slopes have steep inclines and the area is lacking in plains, apart from that of
Konitsa. The geographical area of Konitsa is watered by the Aoos River and its two tributaries, the Sarantaporos and
the Voidomatis. Its river network is completed by a number of small and large torrents, which feed the above rivers
with abundant rainfall and spring water. The high altitudes of the mountains, high snowfall and rainfall, as well as the
prevailing north-west winds shape the climate of the region, which is classed as humid continental. Nonetheless, at the
low altitudes of the valleys and in the sheltered regions, the climate becomes milder and differs significantly by place.

The morphology of the terrain and the river network form four natural micro-regions: 1. The Sarantaporos plain
(north), 2. The Aoos valley (east), 3. The plain of Konitsa (south) and 4. The Alpine Zone.

These four micro-regions share ecological, economic and cultural characteristics, which compose the human-geo-
graphic identity of the region. The Sarantaporos valley is relatively open, with other large valleys coming in at right
angles to it (e.g. those of Aetomilitsa, Pyrsogianni-Vourbiani, Agia Paraskevi, Pournia and Agia Varvara). The Aoos valley
or the “Lakka of the Aoos”, as it is called locally, is more closed, cut off by the two dense and high mountain formations
of Smolikas and Gamila. Finally, the plain of Konitsa is small and open, encircled by low hills.

The botanical geography, without changing significantly overall, follows the different forms of the landscape of the
four micro-regions. The valley of the Sarantaporos contains mainly extensive forests of pine and oak. The “Lakka of the
Aoos” is almost entirely covered by pine forests, while arable land (clover, corn) and fruit cultivations (peach, melons)
predominate in the plain of Konitsa. Mountain pastures extend throughout the Alpine Zone. Regional differences, both
in the different zones of vegetation and in the shape of the landscape, are owed to the interaction of humans and their
environment. Indeed, the landscape easily reveals the horizontal zones formed by human activity, while also displaying
the particularities of each sub-region.

The place communicates with the neighbouring regions principally through the high passes of Kamenik (west),
Grammos (north), Voios, Fourka and Smixi (east) and Kleidonia (south). In the west, the region connects to Albania
through the plain of Mertziani, where the Sarantaporos meets the Aoos. An extensive and effective land network de-

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veloped historically in the region of Konitsa, despite the difficulties posed by the topographical relief, the multifaceted
water network and the harsh climate. The road network was founded on the principles of comfortable, quick and safe
communication, making it more serviceable and effective. The roads followed low altitudes (to avoid snow), rivers and
springs (to provide water), gentle gradients (easier ascent), short passes (for a quick crossing) and river gorges (for the
same reason). Inns – points of refreshment, rest, commercial and other exchanges – were built at distances that suited
the means of transport of the era (5-8 hours between them).

Modern road arteries follow the wise logic of the old land network of movement and communications, with new
cuttings in the places where routes were not useful or necessary in the past. Today, the national road from Ioannina
to Kozani crosses the region of Konitsa. It was completed in the 1970s, having an insignificant positive impact on the
region’s development. Indeed, several villages (Theotokos, Kleidonia) moved towards the new road, while others (e.g.
Monastir, Molista, Gannadio, Pournia, Pyrgos, Nikanor) became even more isolated. Moreover, the modern regional
road network does not satisfy the current needs of the villages, thus weakening still further the communications both
between themselves and with the region’s central town of Konitsa. Nevertheless, the most significant wound to the
region’s communication was the closing of national borders, which deprived the wider region, and particularly the bor-
der town of Konitsa, of its natural communication routes and more general development. Besides, the disintegration
of the traditional village network is evident, since some villages have shrunk dramatically and others have been defin-
itively abandoned by their inhabitants (e.g. Pogoniskos, Derveni). Recently, the construction of the Egnatia motorway
has led the region to unprecedented isolation.

The villages’ traditional layout was organised in accordance with geographical considerations, historical possibili-
ties, economic advantages and of course human geography. Following this logic, four large village units were formed
in the area, one along the Sarantaporos valley, one in the Lakka of the Aoos, one on the plain of Konitsa and one in
the Alpine Zone (the “Vlachochoria” – Vlach villages). This fact did not rule out the possibility of smaller village units
being formed with particular local characteristics within the boundaries of larger units (e.g. Monastiri, Molista, Gan-
nadio). The four large village units were linked organically with the town of Konitsa, which represented the residential,
economic, commercial, religious and cultural hub of the wider region. The market of Konitsa played a very important
economic role – and more – in its broader geographical area. The town was linked both organically and functionally
to Ioannina, Premeti, Argyrokastro, Korytsa, Kastoria, Kozani, Grevena and other well-known commercial centres of
the time. Besides, the folk saying “Konitsa the city, Ioannina the village” denotes the town’s high level of development
during modern times. After the fall of the Ottoman Empire, however, and especially the end of the Civil War, the town
of Konitsa gradually lost the exceptional role of its past.

The biogeography of the region is a good guide to understanding the socio-economic and cultural composition of
the place through time. The ecological zones themselves, as defined above, made up the geographic context of specific
local economic systems, social organisation, and, of course, cultural expression.

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-InfrTahsetruecitsuirned: eHeadll,aDcaonrcresaproenad, Sepnocertsbpeittwche.en the ecological zones and the cultural micro-units. The Sarantaporos
-zMonoen,uwmheicnhtss:tCrehtucrhcehsoffroSmt. Nthicehboolarsders of Western Macedonia to the edges of Konitsa and the borders with Albania,
corresponds to the famous “Mastorochoria” (Stone mason villages) on both sides of the river. The Aoos zone, which
extends almost from where the river begins to the plain of Konitsa, corresponds to the villages of the Lakka of the Aoos,
on its north side. Higher up, the zone of Alpine pastures on mounts Grammos and Smolikas corresponds to the pasto-
ralist “Vlachochoria” (Vlach villages). Finally, a group of essentially agricultural villages have developed in the plain of
Konitsa, quite near the town of Konitsa itself.

We should look in more detail, then, at all of these sub-units – how they were formed and developed historically,
and what their particular social and cultural characteristics are.

The “Mastorochoria” villages of the Sarantaporos valley, as is clear from their name, are famous for their stone
masons, who – according to a proverb – “built the world”. They form a cluster of villages (about 40), located in the
oak zone, whose fundamental characteristic is their specialisation in technical skills. Formerly agricultural-pastoralist
communities, having at some point come into economic and demographic straits, they turned to technical specialisa-
tion. This process was to be decisive for the society and its cultural expression. Almost all the villages produced stone
masons and builders, but some specialised in other crafts, so much so that they became identified with them. For ex-
ample, there is a well-known phrase, “You’re a painter, you’re from Chionades”, or the joke from Ioannina, “…as many
lawyers in Ioannina as stone masons in Vourbiani!”

These villages were formed as compact communities during the first centuries of Ottoman rule. Until then there
were various scattered small settlements based on the “fara” system – family groups that united for specific adminis-
trative, tax and defensive reasons. The natural increase in the population as well as the settlement of outsiders led the
villages into economic straits. The inhabitants sought a solution through practising crafts.

The development of specific craft professions marked the social livelihood of these communities for a long period,
reaching its peak in the 18th and 19th centuries. Only at the end of the 19th century did its star start to fade, since
small industry in general was in decline and the Balkans “went downhill”, as an author from Konitsa, Giorgos Lymbero-
poulos, has written. Thus, the seasonal migrations of stone masons started to be replaced by travel abroad – long-term
“xenitia” in foreign parts: Moldova, Wallachia, Egypt, later America etc.

This other “way out”, which was sung as a lament, left its mark in grand houses, arched bridges, schools and church-
es, and beneficial institutions in general, giving a final breath of life to the stone masons who “smelt from afar” the
wealth that flooded into the villages from abroad…

Crafts, therefore – stone masonry, carpentry, wood-carving, icon painting and painting – stamped the life and
culture of these villages, with the result that historically they became identified with them. A local specialisation was
formed, playing a decisive role both in the collective memory and in the consciousness of the present.

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Stone masons from all the villages, famous master-builders and stonecutters from Pyrsogianni and Vourbiani,
wood-carvers from Tournovo, painters and icon painters from Chionades, and carpenters from Liskatsio, roamed the
Balkans building public and private buildings, carving the iconostases of churches and painting monasteries or man-
sions. They left the traces of an unrivalled folk art in the busts of master-craftsmen, or the misspelt inscriptions on
icons in a language all their own, a coded language – “Koudaraiika” – which by its very nature should never have been
written, only to die on the scaffolding of modern construction workers…

The works of these craftsmen – monuments of folk art, such as the bridge of Konitsa, the wood-carved iconosta-
sis of the Cathedral of St. Athanasios in Ioannina, the paintings on the mansions on Pelion, presented to us by Kitsos
Makris, and a wealth of other renowned works that unfortunately still haven’t been recorded – speak for themselves.

The grandeur in this “art” of “anonymous” creators lies in the perfect combination of their practical and aesthetic
function, in the respect for the natural environment to which their works are matched, in the sense of human scale and
awe towards the divine, in the way every creation is a work of the heart, “making every stone talk”, and in an internal
harmony and balance that reminds us of the collectivities of former times.

Carved stones, laid slate roofs, square chimneys, wooden fastenings, arched lintels, domed structures, building
plaques and inscriptions, wood-carved ceilings, cupboards, ironwork and doorknobs, icons – hand-held or not –
wall-paintings on houses, carved and painted chests, etc., are just some examples of the fabulous legacy of this local
phenomenon.

Back at base, however, we find a complementary, primary production, mainly in the hands of women – a few al-
lotments, a field and a vine, a few domesticated animals, a home economy that is marked on the landscape in its dry
stone walls and in its terraces, fences and ridges, in pruned oaks standing like statues in nature, and in copses for the
necessary timber.

This is the legacy, which, though in decline, survived to the first decades after WW2, to be abandoned and, finally,
to arrive at a kind of return, whose goals still are not clear…

To the east of Konitsa, in the Lakka of the Aoos, a group of villages with distinct social, economic and cultural
characteristics and the consciousness of a small unit lived their own, distinct history. With the exception of Elefthero
(Grisbani), which belongs culturally the Mastorochoria, the other Lakka villages, strung out along the Aoos, developed
a particular local culture, which was agricultural or to do with the forest, supplemented by domestic pastoralism. The
low-lying zone between the villages and the river formed an agricultural area, which in the past also extended north of
the villages, where the necessary grain crops were cultivated. Above the villages are zones of protected forests, copses
but also pastureland, and beyond, the large forests that today make up an important element of the local economy.

The basic cultural characteristics of the inhabitants of the Lakka of the Aoos are, firstly, their Vlach identity and

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secondly their specialism in forestry. Apart from Elefthero, the villages are bilingual (Vlach-Greek) and specialise in
working with the forest.

Sawyers, charcoal burners and tar makers travelled over a relatively large geographical area, practising their profes-
sions. Sawyers started out using just axes and simple two-man saws, and later constructed saw-mills next to rivers and
streams, creating a brilliant pre-industrial technical culture but also a way of life. The charcoal burners set up their kilns,
as well as the huts they lived in, in areas of forest with wood suitable for charcoal, themselves developing their own
tradition. As for the tar makers, they have gone down in memory as picturesque hawkers of their product, which they
sold in leather sacks (touloumia) loaded onto their horses and mules. Tar was produced from pine wood full of resin,
heated in a special kiln. It is still used today, to a lesser extent, by pastoralists for medicinal purposes, mainly dressing
wounds. Formerly it was used for wheels of carts, which is why the tar makers travelled to places such as Macedonia,
where there were many carts. It is indicative that even today the inhabitants of Distrato are called katramades (“Tar
makers”).

The region of the Lakka of the Aoos also produced many caravan drivers, saddlers and millers. These specialisa-
tions, which differed from those of the Mastorochoria, sprung from the needs of the local pastoralist and forest-related
economies, ultimately to become the particular characteristic of this human-geographic unit.

Emigration also played its part here, having the well-known impact on local communities. This, alongside more
recent migration and wars (for those villages that had the misfortune of being destroyed by the Nazi Germans), led to
decline and abandonment. Despite these hardships, Distrato, at least, is still alive, with a robust community and pros-
pects of survival and a revival of its production. Local tradition, taken along new avenues, shows the way.

Beyond this particular and remarkable culture, however, and beyond traditional technology, these villages also
developed their own particular kinds of collective expression and creativity, imprinted on local folk culture. On the
borders of Epirus and Western Macedonia, along a historic route of passage, the locals, who travelled a lot but also had
close contact with the other Vlach villages of the Pindus, created a cultural system that could be described as a meeting
of the tradition of Konitsa with that of Western Macedonia. This is particularly evident in the musical tradition, in which
bagpipes – of Macedonian origin, adapted to the Epirote style – feature strongly, alongside the distinct berati dances
of the Pindus. We also observe common features between the Vlach tradition and that of Konitsa in traditional dress.
The large festival dances, which represent the climax of the community’s collective expression, eloquently display all
the special characteristics of the local community, but also the developments that occurred over time.

Vlach pastoralists have lived high up in the Alpine zone of pastureland for centuries. The villages of Aetomilitsa
and to a lesser degree Fourka are characteristic examples of semi-nomadic pastoralist communities that empty in
summer, as the flocks go down to the plains of Thessaly and Macedonia. Part of the broader group of Vlach villages of
the Pindus, these two communities add their own idiosyncrasy to the mosaic of local culture. They are the Vlachs who

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famously move from the mountains to the plains and back, twice per year; they are the Vlachs with the great caravans
and their drivers, transporting people and goods; they are the Vlachs who fill the bazaars with sheepskin rugs, capes
and kinds of cheese (kefalotyri, manouri etc.); they are the Vlachs with the culture of the sheepfold.

While Fourka has elements of a mixed economy – pastoral and agricultural, as well as some technical specialisation
(carpenters, tailors), Aetomilitsa is purely a pastoral community even today. We should note that Fourka endured a
great period of emigration, with the demographic vacuum ultimately being filled by Arvanite (Albanian-speaking) Vlach
pastoralists, who comprise the main population of the community today.

The Vlachs, therefore, occupy their own topographical zone, which corresponds to their fundamental productive
activity – pastoralism – and which prescribes specific adaptation and a specific way of life, on the basis of which a par-
ticular culture is generated. The collective management of communal pastureland, based on ancient common law, the
balance between the human community, their animals and the available natural resources, the home industry supple-
menting pastoralism (weaving), the relationship with the flocks, expressed in various ways socially and culturally, and
the communal way of life in the sheepfold, all compose a totality of expression with remarkable internal cohesion. This
cohesion also explains the astonishing historical continuity of some archaic structures – structures which still endure,
despite the changes in the “technical” characteristics of pastoral productive activity.

The shepherding culture of Vlach pastoralists represents a particular aspect of local history. The pastoralists them-
selves, along with the Sarakatsans, were for centuries mediators between the mountains and plains, as their move-
ment always meant contact, interaction and exchange.

These shepherds, so closed and conservative in other ways, were indisputably channels of cultural messages from
other lands, as well as being importers of material and intellectual goods from their winter plains but also from the
places they passed on their “crossing”.

In Aetomilitsa, for example, the presence of Pontic tunes in the festivals is noteworthy, as are the corresponding
linguistic influences. This fact is owed to the cohabitation of a large part of the population with Pontic people in the
plains of Macedonia during the winter months.

The mountain culture of the Pindus Vlachs, once “sung” by the poet Kostas Krystallis (1864-1894), represents an
important chapter of our folk culture, and its ecological dimension is of particular interest. But the most important
thing here is that this culture is still alive, demonstrating remarkable endurance and adaptability to new conditions.

But now let us come down from the high mountains and the Vlach shepherds, to the plain of Konitsa. This place,
too, had its own history with its tenant farmers in the days of the chifliks (fiefs), and its modern-day farmers, who
include refugees from Asia Minor (Greeks who fled or were driven from their lands in modern-day Turkey in 1922-3).

The town of Konitsa was, in terms of its production, founded on its plain, and remains so. But its most important el-

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ement was always the market – a centre of commerce and small industry. Konitsa’s culture is quintessentially a market
culture. The residential layout bears the marks of the market’s operations, as do the social structures that arose from
them. Before Konitsa’s liberation, social stratification was formed by beys, fief-lords, merchants, small-industrialists
and farmers in the plain. These classes had a specific arrangement in the built landscape, expressing a distinct hierar-
chy. Those who gave “colour” to the bazaar were the craftsmen, who had their workshops in the bazaar itself, next to
the merchants – cobblers, cape makers, tailors, fur manufacturers, blacksmiths etc.

This whole social class was overturned after liberation from the Ottomans, since the beys left, small industry began
to decline and refugees from Asia Minor, as well as some families from Northern Epirus, particularly Leskoviki, settled
in Konitsa. This caused demographic and socio-cultural re-structuring, which would be completed in due course by im-
migration both of the local population and from the villages of the region, particularly after the Civil War, which lasted
until recent years.

Konitsa was always a centre but also a point of transition. It was a place of influx and of the meeting of different
cultural elements, functioning as a catalyst for osmosis between different people and cultures. The annual bazaar –
the “Pazaropoulo” – every autumn, when the pastoralists left their mountain homes, summarised these functions of a
town that ultimately became a symbol of a unity made up of differences. Fur manufacturers from Konitsa, goldsmiths
and silversmiths from the Vlach villages, tinsmiths from Tsamadas, wood-carvers from the Mastorochoria, weavers
from the Vlachochoria, gypsy horse-traders etc, all mingled in the alleys of the bazaar and in the many inns, creating
an extraordinary atmosphere of multi-cultural expression and exchange, accurately described by G. Lymberopoulos in
his book “Anatomy of a Bazaar”.

The bazaar declined along with small industry. Commerce and the economy in general have changed. Nonetheless,
Konitsa continues to play its part, even if under other terms now. It is an administrative centre, more a service-provid-
ing town today, but still functioning as a local market for the surrounding communities, drawing significant numbers of
people every day. Principally it still functions as a symbolic centre, a place where the various traditions of the broader
region are creatively combined.

Konitsa’s tradition is the bazaar, and along with it all the pre-industrial culture that developed around it. Konitsa’s
tradition is its function as a melting pot, engendering the creative coexistence of different traditions. Through this
tradition, the refugees from Asia Minor (Mistiotes and Farasiotes) were incorporated and flourished, turning the plain
into a small paradise that has become identified with its products. In the same way the Northern Epirotes and other
villagers from the surrounding communities were also incorporated into the community.

Around the plain the agricultural villages have developed, which have had a harsh history of their own, interwoven
with the history of the fiefs. Now, however, they are demonstrating economic recovery and a relative social vitality,
having overcome the post-WW2 demographic problem of external migration and even seeing villagers returning home

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– a phenomenon that is visible also in the new dwellings of migrants (a characteristic case being Aetopetra). We could
say that overall the plain has developed its own human-geographic system with a contemporary dynamic and with con-
ditions of specialisation in cultivated produce that condense and express elements of local tradition, always adapted to
the ecological particularities of the place.

The two villages lying on the other side of the river, on the foothills of mount Nemertsika, Aidonochori and Moly-
vdoskepasto, belonged historically to the region of Pogoni – according to tradition, their inhabitants came from villages
in Pogoni – but over time, being incorporated into the administrative region of Konitsa, and developing various rela-
tionships with it, they evolved a “Konitsian” conscience. A key element of these villages is their sanctity. With their two
most important monasteries – Goura at Ostanitsa and the Virgin at Depalitsa – along with their numerous churches
and chapels, this place possesses a strong metaphysical dimension in the landscape. In particular, the tradition of the
local monasteries and their widespread fame, as well as their religious traditions, including vigils, could play a signifi-
cant role in contemporary development of these villages.

Generally speaking, this is the mosaic of local culture in the region of Konitsa – a mosaic that makes up a unity in
diversity and, conversely, diversity in unity.

The musical tradition is a good example that confirms the above claim even today. There is indeed a distinct musical
idiom that expresses the whole region but which differs from one micro-unit to the next, or even from village to village.
A characteristic case is the “gaida” dance, which is played in a particular way from village to village (e.g. Gaida of Pades,
Gaida of Pyrsogianni etc.). Music also highlights the region as a cultural crossroads between Albania and Western
Macedonia – influences from both places are evident. The “Albanian” influence (“karamouratiki”) seems older (after
all, the Tsioutas and Panousakis families come from Leskoviki), while those from Western Macedonia are more recent
(berati dances, “kouatsiarika” etc.).

The musical tradition of Konitsa is a good indicator of the region’s particularity, while also expressing the various
influences and exchanges that have occurred in time and space. Even today, descendents of the great musical families
(Betzaios, Alexiou, Halkias, Panousakis) are active and prepared to play, for those who know them, the “peklari”, “zer-
matino”, “danto”, “nightingale”, “leskoviariko” and so many other traditional songs of Konitsa.

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Cultural Data

Agia Varvara

-Cultural and sports organisations: Association of Agia Barbara (Athens).
-Events: Festival 15 August.
-Infrastructure: Dance area.

Agia Paraskevi

-Cultural and sports organisations: “Smolikas” Fraternity of Agia Paraskevi (Ioannina, 1990), Fraternity of Agia Paraskevi
(Athens).
-Events: Festival 26 July.
-Infrastructure: Guest house with events hall.
-Monuments: Primary School, Dragon Lake of Smolikas.

Aetomilitsa

-Cultural and sports organisations: Aetomilitsa Cultural Association (Aetomilitsa, 1994), “Denisko” Association of
Aetomilitsians (Larisa, 1978) “Aetomilitsa” Association of Aetomilitsians.
-Events: Festival 15 August.
-Infrastructure: Cultural Centre, Folk Museum
-Monuments: Dragon Lake of Grammos.

Aetopetra

-Cultural and sports organisations: Fraternity of Aetopetra (Athens, 1981), Mazi-Aetopetra-Aidonochori-Melissope-
tra-Molyvdoskepastos Association of amateur fishermen (Aetopetra, 1980).
-Events: Festival 15 August, Carnival events.

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-Infrastructure: Events hall, Sports pitch and Dance area.
-Monuments: Church of St. Athanasios (19th C.).

Aidonochori

-Cultural and sports organisations: Aidonochori Cultural Association (Aidonochori, 1989), “Life-Giving Spring” Fraterni-
ty of Aidonochorians in Ioannina (Ioannina, 1975), Fraternity of Aidonochorians in Athens (Athens).
-Events: Festival: Feast of the Life-Giving Spring (“Zoodochos Pigi”), First of May, Carnival events.
-Infrastructure: Cultural Centre, Dance area, Private museum.
-Monuments: Gouras Monastery of the Taxiarchs (16th C.), Church of the Holy Apostles (19th C.).

Amarantos

-Cultural and sports organisations: Fraternity of Amarantos (Athens), Amarantos Cultural Association (Amarantos,
1988).
-Events: Festival 15 August.
-Infrastructure: Events hall, Guest house, therapeutic baths.
-Monuments: Primary school.

Armata

-Cultural and sports organisations: “Smylianos Cultural Association of Armatians (Armata, 1982).
-Events: Festival 15 August.
-Infrastructure: Dance area.

Asimochori

-Cultural and sports organisations: Cultural Association of Asimochorians (Ioannina, 1983), Fraternity of Asimochorians
(Athens).

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-Events: Festival 20 July.
-Infrastructure: Dance area.
-Monuments: Church of St. Dimitrios, Church of the Dormition of the Virgin.

Vourbiani

-Cultural and sports organisations: Educational Fraternity of Vourbiani (Athens, 1875), Vourbiani Cultural Association
(Vourbiani, 1993).
-Events: Festival 20 July, Cultural events in August.
-Infrastructure: Cultural Centre, Dance area.
-Monuments: Church of the Dormition of the Virgin, School office.

Ganadio

-Cultural and sports organisations: “The Holy Taxiarchs” Fraternity of Ganadians (Athens).
-Events: Religious event and festival, 8 November, Festival 15 August, tsipouro festival in November.
-Infrastructure: Dance area, Events hall, Regeneration of the primary school as a cultural centre.
-Monuments: Church of the Taxiarchs (19th C.), Spyridoneios School (19th C.), Amiliko, Xynos mansion.

Gorgopotamos

-Cultural and sports organisations: “Tournaviton” Association of Gorgopotamos (Athens)
-Events: Festival 15 August.
-Infrastructure: Hall, Dance area.
-Monuments: Church of St. Nicholas (walls 19th C.).

Distrato

-Cultural and sports organisations: Fraternity of Distratians in Athens (Athens, 1978), Fraternity of Distratians in Ioan-

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nina (Ioannina, 1992), Ski-Mountaineering Association of Distrato (Distrato, 1981), Distrato Football Club (Distrato,
1983), Community enterprise of tourist and cultural development of Distrato (KETPA, Distrato).
-Events: Festival 15 August, Carnival events.
-Infrastructure: Events hall, Sports pitch, Outdoor theatre, Exhibition centre, Tourist information office.
-Monuments: Church of Saint Nicholas (walls 19th C.), Tar-making kilns, Watermill.

Drosopigi

-Cultural and sports organisations: Drosopigi Association, Athens.
-Events: Festival 15 August, Carnival events – revival of the “Chaskaros” tradition.
-Infrastructure: Events hall.
-Monuments: Stone bridge (18th C.).

Elefthero

-Cultural and sports organisations: Cultural Association of Elefthero (Ioannina, 1977).
-Events: Festival 6 August, First of May, Epiphany: Cutting of the cake and “nonos” event for the New Year, Clean Mon-
day, “Kothoria”.
-Infrastructure: Events hall.
-Monuments: Monument to the village’s destruction.

Exochi

-Cultural and sports organisations: Exochi Association (Athens), Trapeza Cultural Association (Trapeza, 1987).
-Events: Festival 15 August.
-Infrastructure: Events hall.

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Iliorachi

-Cultural and sports organisations: Iliorachi Cultural and Educational (Iliorachi, 1989).
-Events: Festival 23 April, Holy Trinity.
-Infrastructure: Events hall, Dance area.

Kavasila

-Cultural and sports organisations: Cultural Association of Kavasila (Kavasila, 1987).
-Events: Festivals of the “Life-Giving Spring”, 8 September.
-Infrastructure: Cultural Centre - Events hall.
-Monuments: Monastery of the Nativity of Mary (19th C.).

Kallithea

-Cultural and sports organisations: Progressive Fraternity of Kallithea (Kallithea, 1982).
-Events: Festivals 21 May, 7 August, Carnival events.
-Infrastructure: Cultural Centre-Events hall

Kastanea

-Cultural and sports organisations: “St. Nicholas” Progressive Cultural Association (Kastanea, 1975), Fraternity of Kas-
tanea, Athens.
-Events: Festival: 26 July, Cultural events in August.
-Infrastructure: Folk museum, Events hall.
-Monuments: Church of St. Dimitrios (18th C.), Various mansions, Primary school, Stone bridges, Watermill.

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Kefalochori

-Cultural and sports organisations: Progressive Association of Kefalochori (Kefalochori, 1983), Fraternity of Lykorrachi,
Athens 1978, “Kefalochori” Fraternity of Kefalochorians in Thessaloniki (Thessaloniki, 1980), Community of Kefalochori
Organisation of Environmental Protection, “Cultural Centre of the Community of Kefalochori” Community enterprise.

-Events: Festival 20 July, Carnival events, Feast of Lazarus.
-Infrastructure: Folk museum, Cultural centre, Football and basketball court, Hall (KEFO).
-Monuments: Watermill in the old village.

Klidonia

-Cultural and sports organisations: “Voidomatis” Fraternity of Klidonians (Athens, 1985), Klidonia Cultural Association
(1984), Community enterprise of touristic and cultural development in Klidonia.

-Events: Festival 6 August, “Trout Festival”, September, Religious event and festival, 1 July.
-Infrastructure: Sports pitch, Museum of Paleoanthropology and Speleology (forthcoming).
-Monuments: Church of St. Athanasios in the old village (17th C.), Church of St. Nicholas in the old village (17th C.),
Church of St. Anargyri (17th C.), Church of the Transfiguration (16th C.), Church of the Holy Apostles in the old village
(18th C.), Church of the Dormition of the Virgin (18th C.), Stone bridge over the Voidomatis, Rock shelters from the Up-
per Paleolithic Period (Kliki, Boila, Magalakkou).

Konitsa

-Cultural and sports organisations: “St Nicholas” Cultural Association of Upper Konitsa, “The Holy Virgin of Stomio”
Cultural Association (Konitsa, 1990), “Roots” Folk Association of Konitsa (Konitsa, 1993), Konitsa Football Club (Konitsa,
1987), “Nomas” Mountaineering Association of Konitsa (Konitsa, 1996), “Aoos” Sports Association of Konitsa (Konitsa,
1987), “Voidomatis” Association of Amateur Fishermen and Protection of the Environment (Konitsa, 1984), Cultural
Centre of the Municipality of Konitsa (Konitsa, 1992), Radio Station of the Holy Metropolis – “Radio Dryinoupolis”.

-Events: Carnival events, Cultural events, National festivals, Academic congresses and conferences.
-Infrastructure: Cultural centre, Folk museum, Library, Anagnostopouleios Farm School, Orphanage, former Municipal
Police School, Halls for school children, Sports pitch, Indoor sports hall.

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-Monuments: Stomio Monastery of the Holy Virgin (18th C.), Church of St. Nicholas at Paleogritsa (14th – 15th C.),
Church of the Red Virgin Mary (Servina), 14th-15th C., of the Holy Apostles (17th C.), House of Hussein Bey (19th C.),
Mosque of Suleiman I (16th C.), “Tourbedes” (Mausoleums, 18th C.), Hamko’s House (18th C.), Aoos Gorge, Bridge of
Konitsa (19th C.), Archaeological site at Liatovouni (cemetery, 10 – 5 C. B.C.).

Lagada

-Cultural and sports organisations: Fraternity of Lagadians (Athens, 1975).
-Events: Festivals 20 July, 15 August.

Mazi

-Cultural and sports organisations: Progressive Association of Mazi (Konitsa, 1983), Fraternity of Mazi (Athens), Mazi
Cultural centre (Mazi, 1996).
-Events: Festivals 20 July, 21 May, Carnival events.
-Infrastructure: Football pitch, Dance area, Multi-use hall.

Melissopetra

-Cultural and sports organisations: Fraternity of Melissopetrans (Athens).
-Events: Festival 26 July, Holy Trinity, Carnival events.
-Infrastructure: Dance area.
-Monuments: Monastery of St. Nicholas of Kalovrysi, Church of St. Nicholas (19th C.)

Molista

-Cultural and sports organisations: Fraternity of Molistans (Athens).
-Events: Festival 15 August.

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Molyvdoskepastos

-Cultural and sports organisations: “St. Efstathios” Cultural and Educational Association of Molyvdoskepastos (Ioanni-
na, 1986), Fraternity of Molyvdoskepastos (Athens).
-Events: Festival 29 June, “Ziafeti” (traditional community gathering), tsipouro festival.
-Infrastructure: Events hall, Dance area, Community library.
-Monuments: Molyvdoskepastos Monastery (7th C.), Church of St. Dimitrios (13th C.), Church of the Holy Apostles (13th
C.).

Monastiri

-Cultural and sports organisations: Fraternity of Monastirians (Athens).
-Events: Festival 6 August.
-Infrastructure: Events hall.
-Monuments: Monastery of the Holy Virgin (16th C.).

Nikanor

-Cultural and sports organisations: Nikanor Cultural Association (Nikanor 1983).
-Events: Festival 17 July, Celebration of St. Nikanor and festival at the monastery on 7 August.
-Infrastructure: Dance area.
-Monuments: Monastery of St. Nikanor (wall 19th C.).

Oxya

-Cultural and sports organisations: “St. Nicholas” Fraternity of Oxya (Athens, 1905).
-Events: Festival 15 August
-Infrastructure: Dance area, Events hall, Basketball court.

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Pades

-Cultural and sports organisations: “Smolikas” Cultural Association of Pades (Larisa).
-Events: Festival 15 August.
-Infrastructure: Museum, Dance area.
-Monuments: Church of the Dormition of the Virgin.

Palioseli

-Cultural and sports organisations: “St. Paraskevi” Cultural-Mountaineering Association of Palioseli (Palioseli, 1978).
-Events: Festival 15 August.
-Infrastructure: Cultural Centre, Mountain refuge.
-Monuments: Church of St. Paraskevi (19th C.).

Pigi

-Cultural and sports organisations: Village Improvement and Progressive Association of Pigi (Pigi, 1982), Fraternity of
Pigi and Nikanor (Athens).
-Events: Festivals 26, 27 July, Carnival events, Easter, New Year Festival.
-Infrastructure: Events hall, Dance area.
-Monuments: Church of St. George (19th C.).

Plagia

-Cultural and sports organisations: “Zerma” Village Improvement Association of Plagia (Athens), “The Dormition of the
Virgin” Cultural, Folk Association of Plagia (Kastoria).
-Events: Festival 15 August.
-Infrastructure: Events hall.
-Monuments: Monastery of the Dormition of the Virgin at Zerma (17th C.), stone bridge.

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Plikati

-Cultural and sports organisations: “Grammos” Cultural association of Plikati (Athens).
-Events: Festival: 15 August, Procession of the icon of the Virgin Mary, 16th February.
-Infrastructure: Events hall (primary school).
-Monuments: Church of St. Athanasios (17th C.), Church of the Dormition of the Virgin (18th C.).

Pournia

-Cultural and sports organisations: Associations of Pournians around the world (Athens).
-Events: Festival 15 August.
-Infrastructure: Events hall.
-Monuments: Stone bridges of Mavri Petra and Selos (19th C.), Wall-painting of the Almighty at Mavri Petra.

Pyrgos

-Cultural and sports organisations: Progressive Union of Pyrgos (1993), Fraternity of Pyrgos (Athens).
-Events: Festival 15 August, tsipouro festival in November.
-Infrastructure: Events hall, Dance area.

Pyrsogianni

-Cultural and sports organisations: Progressive Union of Pyrsogianni (Pyrsogianni, 1926), Association of Pyrsogiannians
in Attica (Athens), “St. Minas” Association of new Pyrsogiannians in America (New York).
-Events: Festival 15 August (The Virgin of those abroad), Festival 17 January.
-Infrastructure: Museum of Epirote Stone Masons/Centre for the Study of Architectural Inheritance, Church-museum of
St. Nicholas, Dance area, Events hall, Library.
-Monuments: Church of St. Nicholas (18th C.), St. Minas Watermill (19th C.), G. Sourlas House, Primary school.

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Fourka

-Cultural and sports organisations: Fraternity of Fourkiotes of America (Manchester, 1905), Association of Fourkiotes of
Thessaloniki, “Panagia Kladormi” Cultural Association of Fourka, Cultural Association of Fourka (Fourka, 1985).
-Events: Festival: 15 August, Festival at the Kladormi Monastery with participation from neighbouring communities, 8
September.
-Infrastructure: Folk Museum, Cultural Centre, Dance area.
-Monuments: Monastery of the Virgin Mary or “Kladormi” Monastery (18th C.).

Chionades

-Cultural and sports organisations: “St. Athanasios” Fraternity of Chionadians (Athens, 1922), Chionades Cultural Asso-
ciation (Chionades, 1986).
-Events: Festival: 20 July.
-Infrastructure: Museum of Icon Painting (in progress), Dance area, Events hall.
-Monuments: Church of St. Athanasios (18th C.), Primary school.

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Basic Bibliography

-Nitsiakos, V. (ed.) Nomos Ioanninon. Synchroni Politismiki Geografia [Ioannina Region: Contemporary Cultural Geogra-
phy], Prefecture of Ioannina, Ioannina 1998 (Texts: V. Nitsiakos, M. Arapoglou, K. Karanatsis).

-Nitsiakos, V. (ed.) I Konitsa kai ta chorea tis. Politismou anatomi [Konitsa and its villages. Anatomy of culture.] Prefecture
of Ioannina – Epirus, Ioannina 2008 (Texts: V. Nitsiakos, K. Zachos, V. Papadopoulou).

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