গ্রিক মুসলিম

গ্রীক মুসলিম/ইউনানী মুসলমান (المُسْلِمُون يُونانِي)
Ελλήνες μουσουλμάνοι (Ellḗnes mousoulmánoi)
	হিজাব পরিহিত মুসলিম গ্রীক নারী, সল্তনাত আল রূমীয়া, 1710 সন
উল্লেখযোগ্য জনসংখ্যার অঞ্চল
	তুরস্ক; লিবিয়া; মিশর; ফিলিস্তিন; সিরিয়া; লেবানন; সাইপ্রাস; গ্রিস; নিউজিল্যান্ড; অস্ট্রেলিয়া;
ভাষা
	তুর্কি ভাষা, গ্রীক ভাষা (পোন্টিক গ্রীক, ক্রিটান গ্রীক, সাইপ্রাসী গ্রিক, কম্পোডোসিয়ান গ্রীক), জর্জিয়ান, রুশ ভাষা, আরবি
সংশ্লিষ্ট জনগোষ্ঠী
	অন্যান্য গ্রীক ও তুর্কি লোক

গ্রিক মুসলিম, বা রোমীয় মুসলমান,^[১]^[২]^[৩]^[৪]^[৫]^[৬] অটোমান শাসন আমলে ইসলাম ধর্ম গ্রহণকারী দক্ষিণ বলকান অঞ্চলের গ্রীক ভাষী মুসলিম সম্প্রদায়৷ নৃতাত্ত্বিক ভাবে গ্রীক হওয়ার পরও তুরস্কে বসবাস রত গ্রীক মুসলিম গণ ক্রমান্বয়ে তুর্কি ভাষী মুসলিম সম্প্রদায়ে অন্তর্ভূক্ত হয়েছেন৷ গ্রীক মুসলিমদের বিরাট অংশ জৈষ্ঠ্য ও তরুণ সবাই গ্রীক ভাষার জ্ঞান রেখে আসছেন৷ ধারাবাহিক তুর্কি সংস্কৃিতে আত্মীকরণ এবং গ্রীক পরিচয়ের সঙ্গে অর্থোডক্স খৃস্টান মতবাদের সম্পর্ক বেড়ে যাওয়ায় গ্রীক মুসলিমদের খুব ক্ষুদ্র অংশই নিজের নৃতাত্ত্বিক পরিচয় ধারণ করে থাকেন৷ গ্রীসে গ্রীক মুসলিমগণ মূলধারার গ্রীক জাতিসত্ত্বার অংশ হিসেবে বিবেচিত নন৷ গ্রীসের অধিকাংশ মুসলমান জনসংখ্যার আদান প্রদানের ফলে বর্তমান তুরস্কে অভিবাসন করেন৷ ঐতিহাসিক মিল্লাত প্রথার কারণে অর্থাৎ ভাষা এবং নৃতাত্ত্বিক পরিচয়ের উপর ধর্মের প্রাধান্যের কারণে জনসংখ্যার বিনিময় ঘটেছিল৷

আরও দেখুন[সম্পাদনা]

তথ্যসূত্র[সম্পাদনা]

↑ Mackridge, Peter (1987). "Greek-speaking Moslems of north-east Turkey: prolegomena to a study of the Ophitic sub-dialect of Pontic." Byzantine and Modern Greek Studies. 11. (1): 117.
↑ Philliou, Christine (2008). "The Paradox of Perceptions: Interpreting the Ottoman Past through the National Present". Middle Eastern Studies. 44. (5): 672. "The second reason my services as an interpreter were not needed was that the current inhabitants of the village which had been vacated by apparently Turkish-speaking Christians en route to Kavala, were descended from Greek-speaking Muslims that had left Crete in a later stage of the same population exchange. It was not infrequent for members of these groups, settled predominantly along coastal Anatolia and the Marmara Sea littoral in Turkey, to be unaware that the language they were speaking was Greek. Again, it was not illegal for them to be speaking Greek publicly in Turkey, but it undermined the principle that Turks speak Turkish, just like Frenchmen speak French and Russians speak Russian."
↑ Lambros Baltsiotis (2011). The Muslim Chams of Northwestern Greece: The grounds for the expulsion of a "non-existent" minority community. European Journal of Turkish Studies. "It's worth mentioning that the Greek speaking Muslim communities, which were the majority population at Yanina and Paramythia, and of substantial numbers in Parga and probably Preveza, shared the same route of identity construction, with no evident differentiation between them and their Albanian speaking co-habitants."
↑ Koukoudis, Asterios (2003). The Vlachs: Metropolis and Diaspora. Zitros. p. 198. "In the mid-seventeenth century, the inhabitants of many of the villages in the upper Aliakmon valley-in the areas of Grevena, Anaselitsa or Voio, and Kastoria— gradually converted to Islam. Among them were a number of Kupatshari, who continued to speak Greek, however, and to observe many of their old Christian customs. The Islamicised Greek-speaking inhabitants of these areas came to be better known as "Valaades". They were also called "Foutsides", while to the Vlachs of the Grevena area they were also known as "Vlăhútsi". According to Greek statistics, in 1923 Anavrytia (Vrastino), Kastro, Kyrakali, and Pigadtisa were inhabited exclusively by Moslems (i.e Valaades), while Elatos (Dovrani), Doxaros (Boura), Kalamitsi, Felli, and Melissi (Plessia) were inhabited by Moslem Valaades and Christian Kupatshari. There were also Valaades living in Grevena, as also in other villages to the north and east of the town. ... the term "Valaades" refers to Greek-speaking Moslems not only of the Grevena area but also of Anaselitsa. In 1924, despite even their own objections, the last of the Valaades being Moslems, were forced to leave Greece under the terms of the compulsory exchange of populations between Greece and Turkey. Until then they had been almost entirely Greek-speakers. Many of the descendants of the Valaades of Anaseltisa, now scattered through Turkey and particularly Eastern Thrace (in such towns as Kumburgaz, Büyükçekmece, and Çatalca), still speak Greek dialect of Western Macedonia, which, significantly, they themselves call Romeïka "the language of the Romii". It is worth noting the recent research carried out by Kemal Yalçin, which puts a human face on the fate of 120 or so families from Anavryta and Kastro, who were involved in the exchange of populations. They set sail from Thessaloniki for Izmir, and from there settled en bloc in the village of Honaz near Denizli."
↑ Beckingham, Charles Fraser (1957). "The Turks of Cyprus." Journal of the Anthropological Institute of Great Britain and Ireland. 87. (2): 170–171. "While many Turks habitually speak Turkish there are 'Turkish', that is, Muslim villages in which the normal language is Greek; among them are Lapithou, Platanisso, Ayios Simeon and Galinoporni. This fact has not yet been adequately investigated. With the growth of national feeling and the spread of education the phenomenon is becoming not only rarer but harder to detect. In a Muslim village the school teacher will be a Turk and will teach the children Turkish. They already think of themselves as Turks, and having once learnt the language, will sometimes use it in talking to a visitor in preference to Greek, merely as matter of national pride. It has been suggested that these Greek-speaking Muslims are descended from Turkish- speaking immigrants who have retained their faith but abandoned their language because of the greater flexibility and commercial usefulness of Greek. It is open to the objection that these villages are situated in the remoter parts of the island, in the western mountains and in the Carpass peninsula, where most of the inhabitants are poor farmers whose commercial dealings are very limited. Moreover, if Greek had gradually replaced Turkish in these villages, one would have expected this to happen in isolated places, where a Turkish settlement is surrounded by Greek villages rather than where there are a number of Turkish villages close together as there are in the Carpass. Yet Ayios Simeon (F I), Ayios Andronikos (F I), and Galinoporni (F I) are all Greek-speaking, while the neighbouring village of Korovia (F I) is Turkish-speaking. It is more likely that these people are descended from Cypriots converted to Islam after 1571, who changed their religion but kept their language. This was the view of Menardos (1905, p. 415) and it is supported by the analogous case of Crete. There it is well known that many Cretans were converted to Islam, and there is ample evidence that Greek was almost the only language spoken by either community in the Cretan villages. Pashley (1837, vol. I, p. 8) ‘soon found that the whole rural population of Crete understands only Greek. The Aghás, who live in the principal towns, also know Turkish; although, even with them, Greek is essentially the mother-tongue.’"
↑ Werner, Arnold (2000). "The Arabic dialects in the Turkish province of Hatay and the Aramaic dialects in the Syrian mountains of Qalamun: two minority languages compared". In Owens, Jonathan, (ed.). Arabic as a minority language. Walter de Gruyter. p. 358. "Greek speaking Cretan Muslims".

[Mackridge1987-1] Mackridge, Peter (1987). "Greek-speaking Moslems of north-east Turkey: prolegomena to a study of the Ophitic sub-dialect of Pontic." Byzantine and Modern Greek Studies. 11. (1): 117.

[Philliou-2] Philliou, Christine (2008). "The Paradox of Perceptions: Interpreting the Ottoman Past through the National Present". Middle Eastern Studies. 44. (5): 672. "The second reason my services as an interpreter were not needed was that the current inhabitants of the village which had been vacated by apparently Turkish-speaking Christians en route to Kavala, were descended from Greek-speaking Muslims that had left Crete in a later stage of the same population exchange. It was not infrequent for members of these groups, settled predominantly along coastal Anatolia and the Marmara Sea littoral in Turkey, to be unaware that the language they were speaking was Greek. Again, it was not illegal for them to be speaking Greek publicly in Turkey, but it undermined the principle that Turks speak Turkish, just like Frenchmen speak French and Russians speak Russian."

[Baltsiotis-3] Lambros Baltsiotis (2011). The Muslim Chams of Northwestern Greece: The grounds for the expulsion of a "non-existent" minority community. European Journal of Turkish Studies. "It's worth mentioning that the Greek speaking Muslim communities, which were the majority population at Yanina and Paramythia, and of substantial numbers in Parga and probably Preveza, shared the same route of identity construction, with no evident differentiation between them and their Albanian speaking co-habitants."

[Koukoudis-4] Koukoudis, Asterios (2003). The Vlachs: Metropolis and Diaspora. Zitros. p. 198. "In the mid-seventeenth century, the inhabitants of many of the villages in the upper Aliakmon valley-in the areas of Grevena, Anaselitsa or Voio, and Kastoria— gradually converted to Islam. Among them were a number of Kupatshari, who continued to speak Greek, however, and to observe many of their old Christian customs. The Islamicised Greek-speaking inhabitants of these areas came to be better known as "Valaades". They were also called "Foutsides", while to the Vlachs of the Grevena area they were also known as "Vlăhútsi". According to Greek statistics, in 1923 Anavrytia (Vrastino), Kastro, Kyrakali, and Pigadtisa were inhabited exclusively by Moslems (i.e Valaades), while Elatos (Dovrani), Doxaros (Boura), Kalamitsi, Felli, and Melissi (Plessia) were inhabited by Moslem Valaades and Christian Kupatshari. There were also Valaades living in Grevena, as also in other villages to the north and east of the town. ... the term "Valaades" refers to Greek-speaking Moslems not only of the Grevena area but also of Anaselitsa. In 1924, despite even their own objections, the last of the Valaades being Moslems, were forced to leave Greece under the terms of the compulsory exchange of populations between Greece and Turkey. Until then they had been almost entirely Greek-speakers. Many of the descendants of the Valaades of Anaseltisa, now scattered through Turkey and particularly Eastern Thrace (in such towns as Kumburgaz, Büyükçekmece, and Çatalca), still speak Greek dialect of Western Macedonia, which, significantly, they themselves call Romeïka "the language of the Romii". It is worth noting the recent research carried out by Kemal Yalçin, which puts a human face on the fate of 120 or so families from Anavryta and Kastro, who were involved in the exchange of populations. They set sail from Thessaloniki for Izmir, and from there settled en bloc in the village of Honaz near Denizli."

[Beckingham-5] Beckingham, Charles Fraser (1957). "The Turks of Cyprus." Journal of the Anthropological Institute of Great Britain and Ireland. 87. (2): 170–171. "While many Turks habitually speak Turkish there are 'Turkish', that is, Muslim villages in which the normal language is Greek; among them are Lapithou, Platanisso, Ayios Simeon and Galinoporni. This fact has not yet been adequately investigated. With the growth of national feeling and the spread of education the phenomenon is becoming not only rarer but harder to detect. In a Muslim village the school teacher will be a Turk and will teach the children Turkish. They already think of themselves as Turks, and having once learnt the language, will sometimes use it in talking to a visitor in preference to Greek, merely as matter of national pride. It has been suggested that these Greek-speaking Muslims are descended from Turkish- speaking immigrants who have retained their faith but abandoned their language because of the greater flexibility and commercial usefulness of Greek. It is open to the objection that these villages are situated in the remoter parts of the island, in the western mountains and in the Carpass peninsula, where most of the inhabitants are poor farmers whose commercial dealings are very limited. Moreover, if Greek had gradually replaced Turkish in these villages, one would have expected this to happen in isolated places, where a Turkish settlement is surrounded by Greek villages rather than where there are a number of Turkish villages close together as there are in the Carpass. Yet Ayios Simeon (F I), Ayios Andronikos (F I), and Galinoporni (F I) are all Greek-speaking, while the neighbouring village of Korovia (F I) is Turkish-speaking. It is more likely that these people are descended from Cypriots converted to Islam after 1571, who changed their religion but kept their language. This was the view of Menardos (1905, p. 415) and it is supported by the analogous case of Crete. There it is well known that many Cretans were converted to Islam, and there is ample evidence that Greek was almost the only language spoken by either community in the Cretan villages. Pashley (1837, vol. I, p. 8) ‘soon found that the whole rural population of Crete understands only Greek. The Aghás, who live in the principal towns, also know Turkish; although, even with them, Greek is essentially the mother-tongue.’"

[Werner-6] Werner, Arnold (2000). "The Arabic dialects in the Turkish province of Hatay and the Aramaic dialects in the Syrian mountains of Qalamun: two minority languages compared". In Owens, Jonathan, (ed.). Arabic as a minority language. Walter de Gruyter. p. 358. "Greek speaking Cretan Muslims".

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