| PICTURE OF ZHELEVOAugust 3 2000 at 3:08 AM
No score for this post | JAMOUGA (Login ZHELEVO)
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| | Author | Reply | VAPIRO
(no login) | WHAT A BEUTIFUL SCENE!No score for this post | August 8 2000, 11:28 AM |
SO THAT'S THE FAMOUS ZHELEVO,WHAT A VILLAGE.
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| DEDO MAKIO
(no login) | DOSTA DA SPIETE!No score for this post | August 11 2000, 11:24 PM |
MACEDONIA DURING THE TURKISH RULE
(end of the 14th - beginning of the 20th century)
It was a long period of five hundred years (1395 - 1912) when Macedonia within her historic and ethnic borders shared the destiny of the powerful Ottoman Empire, as one of the central Balkan regions. After the defeat by the allies at the river Maritsa (1371), where the Macedonian feudals Volkashin and Uglesha took part, the Turks penetrated in the territory of Macedonia and conquered it by the year of 1395.The successor of Volkashin, Prince Marko (1371 - 1395) and the Deyanovi brothers became vassals. Prince Marko protected the population from the Turkish violence and was praised as a great hero in the folk songs.
The Turkish state in Macedonia imposed completely its military, political, administrative and tax system and started the Islamization of the Macedonian Christian population. This process was evident during the 16th and the 17th century especially in Western and Eastern Macedonia. Nevertheless, the Macedonian Islamized population (Macedonians Moslems nowadays) preserved the Macedonian native language.
During the Turkish period the Ohrid Archbishopric preserved the independence and turned into the main supporter of the Macedonian originality. Ohrid archbishops tried to start a liberation movement for Macedonia and other Balkan states from the Turkish yoke with assistance of the Western forces and Russia. The Macedonian inferior clergy was the protector of the cultural traditions, nourishing the vernacular and supporting the national feeling.
During the period from the 15th to 18th century the Ottoman Empire suffered military defeats; as a result of that it inforced the economy exploitation upon the Macedonian population. The timar-spahi system began to decay being replaced by a tchifflick one.
The enforced lawlessness and anarchy of the rebelled feudals, the high taxes and the corruptive local administration creating dissatisfaction and revolt among the Macedonian population manifested into a different form of resistance: haiduk life, rebellions and uprisings. The well known were the Prilep-Mariovo rebellion (1564/65), and the Karposh uprising (1689/90) which was put down with bloodshed by the Turkish authority.
After the repeal of the Ohrid Archbishopric autocephality and its subordination under the jurisdiction of the Constantinople Patriarchite (1767), the social circumstances aggravated in Macedonia. The feudal mutual struggles provoked migration of the Macedonian peasants into towns. At the beginning of the 19th century the handicrafts, the trading and the Macedonian middle class became developed. Except Salonica and Bitola (the main administrative and economic centres) the towns of Seres, Castoria, Prilep, Skopje, Veles etc. became developed at the same time. The population made mutual contacts during the usual fairs, breaking up the existing autarchy.
The conditions for both - the extensive integration of the Macedonian population and the development of the Macedonian national conscience were created. Despite the five century long Turkish rule, the Macedonian people preserved and nourished the national identity, vernacular language, the Orthodox religion, folklore, tradition and culture. The second half of the 19th century was characterized by the national struggle for liberation and foundation of the Macedonian state.
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| Dedo Makio
(no login) | Sho veli Gercheto od Pontos?No score for this post | August 11 2000, 11:55 PM |
PONTIAN TRUTH ON NATIONALISM..
August 10 2000 at 10:57 PM VAPIRO
On Ottomans, Assimilation And Nationalism
[ Pontians forum ]
Written by Mehmet Ahmetoglu at 03 Aug 2000 11:11:01:
I have just been informed about your site. And i want to thank all the people who have contributions and participations in this great effort. I am from pondos (originally from giresun (kerasuda) but born in Samsun(Amisos or Samsunda). First of all i want to write something about the characteristics of Ottoman Empire in regards of nationalism. So that it can be more easily understood why many nations could live together for centuries but afterwards they became very strict enemies. In Ottomans, even in the world, till 1800's nationalism wasnt a dominant concept that leads revolts or wars. If you investigate the orginal books which were written before the beginning of 20th century in turkish, you cant see any word as "turks". Ottoman Empire was based on Sunni Islam and people were seperated according to their religions. It may be discussible if Ottomans gave enough freedom to Orthodox Christians and Jews but when you realise that orthodoxes and other religions had their own churches and their own courts it can be said that those groups had some sovereignty in their own communities. If you consider the charectestics of that era (1400-1800), you will see that when catholic empires were forcing jews and orthodox people to convert their religions and exiling them, Ottoman Muslims had more tolerance to other religions. Because according to islam, christians and jews are the communites which were sent a holly book by God (Ehl-i kitab) and deserve to respect. I dont mean that there was no pressure on other religions. But the basic rule of scientific history is to comment with senchrony, and universal bases. But also i mean that if there are conflicts, they were between Muslims and Orthodoxes, not between Turks and Greeks. One proof of this is the Exchange Treatmant in Lauzanne(1924). According to this treatment, not greeks in turkey and turks in greece were exchanged. Muslims in greece (except west thracia)and orthodox people in Turkey (except Istanbul)were exchanged. In that treatment they are not called as greeks and turks. And everyone may agree that if there were systemic assimilations by ottomans, the amount of orthodox people who were sent to greece in 1924, would be more less than 2,5 million. (Turkey's population was 13 million in 1927 after immigrations of muslims from balcans and caucasus). I dont agree that greeks in pondos were assimilated and forced to forget their roots. Especially people who live in pondos should know that there are many other nations beside greeks and turks in pondos. Georgians,Chechens, Armenians, Lazs live there too. And they still speak their mother tongue. I also think that new generations of them seem to forget their own culture, but who doesnt forget? most of them live in big cities, where their languages arent spoken.
At the end of this text, i again want to thank you for preparing a site which develops pondos culture and makes it richer by revealing its different cultures. I also would like to meet greeks whose roots are from Samsun or Giresun (Kerasus).
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