Makedonische Sprache in Griechenland bedroht

[Paprika]

Human Rights Watch International Condemns Greece for Oppressing the Macedonians Human Rights Watch / Helsinki Denying Ethnic Identity - Macedonians of Greece, New York, 1994 The 80-page human rights violation report on Greece entitled "Denying Ethnic Identity - Macedonians of Greece" was published in May 1994. After visiting Aegean Macedonia, the Human Rights Watch/Helsinki concluded: "Although ethnic Macedonians in northern Greece make up large minority with their own language and culture, their internationally recognized human rights and even their existence are vigorously denied by the Greek government. Free expression is restricted; several Macedonians have been persecuted and convicted for their peaceful expression of their views. Moreover, ethnic Macedonians are discriminated against by the government's failure to permit the teaching of the Macedonian language. And ethnic Macedonians, particularly rights activists, are harassed by the government - followed and threatened by the security forces - and subjected to economic and social pressure resulting from this harassment. All of these actions have led to a marked climate of fear in which a large number of ethnic Macedonians are reluctant to assert their Macedonian identity or to express their views openly. Ultimately, the government is pursuing every avenue to deny the Macedonians of Greece their ethnic identity." The Helsinki Watch has confirmed that the Macedonians indeed exist in Greece as a large minority. Helsinki Watch found the Greek government guilty for oppressing the Macedonian minority and demanded they be given their basic human rights to which they are entitled. Another human rights organization, Amnesty International, also urged the Greek government to respect the human rights of the ethnic Macedonians. The European Union has furthermore recognized the Macedonian language as one of the languages spoken within the EU borders. The Republic of Macedonia is not a member of the European Union, but Aegean Macedonia in Greece, is within those borders.

 

[Paprika]

Map of Aegean Macedonia showing the areas where Macedonians live Compiled and submitted to the European Parliament by the Macedonians in Aegean Macedonia in Greece On July 6, 2000 in its 310th edition, the Macedonian weekly magazine Macedonian Sun (Makedonsko Sontse), under the title "Where are the Macedonians?", published on its front page the map of Aegean Macedonia which became part of Northern Greece after the partition of Macedonia in 1913. The map depicts the areas where the ethnic Macedonians today live in Greece. It was compiled by the Macedonians in Greece and submitted to the European Parliament. In the cities, towns, and villages in the yellow areas, the Macedonians make up 100% of the population, while in the red are marked the areas where they make between 50 and 100%. The rest of the uncolored areas, the Macedonians are minority among the Greeks with less then 50% of the population. Taking in consideration this map made by the Macedonians of Greece, we put the data of the approximate area and marked with red where the Macedonians make a majority in Aegean Macedonia (50% to 100%) and where they make minority we used red stripes while in the same time representing the Greeks with blue stripes. One can easily see that the Macedonians make up majority in the northern half of Aegean Macedonia, bordering the Republic of Macedonia and the Pirin part of Macedonia in Bulgaria where Macedonians also live. In the other southern half of Aegean Macedonia the Macedonians are minority. The population of Aegean Macedonia is about 2,000,000 which would result that the Macedonian minority in Greece numbers about 1,000,000 people. The Greek government claims that in Greece live 98% Greeks and that there is not one national minority in the country. These claims are clearly an exaggeration as every country in Europe has national minorities. Therefore Human Rights Watch was correct when after visiting Aegean Macedonia concluded that the "large Macedonian minority" in Greece is under daily oppression, and urged Greece to end its discrimination.

 

[Paprika]

Evidence of Macedonia in the Ottoman Period
Council for Research into South-Eastern Europe of the Macedonian Academy of Sciences and Arts Skopje, Macedonia, 1993
The establishment of Ottoman Turkish Rule in Macedonia, which took place at the end of 14th century, had two main consequences of a lasting nature for Macedonia and its population.

The first consequence was that in the following five hundred years, up to the end of the Ottoman Turkish rule in 1912, there occurred as never hitherto not thereafter an interruption in economic, cultural and general communications over the entire territory. The name of that particular territory, Macedonia, was never questioned in the course of the numerous administrative and territorial changes which took place in the course of Ottoman Turkish rule. One of the strong proofs and indications of this was the "Sketch of the Territory of Macedonia" (rezsm-i memleket- Makedonya) published on page 277 of the well known work of the equally well known Turkish historian, geographer and travel-writer of the mid 17th century, Hadzi Kalfa Mustafa or Katib Celebija (Katib Celebi, Cuhannuma, 277). Here the territory of the Republic of Macedonia is marked as Macedonia, separately from neighboring Greece, Albania, Serbia and Bulgaria.

The Venetian captain Gio Mario Del' Angiolelo, traveling from south towards Salonica, wrote in his diary for August 10th: " . . . a large river called the Vardar which flows through Macedonia . . ." (Istanbul, Basbakanlik Arsivi, Rumeli Mufetisligi Tasnifi, Sadaret ve Bashkitabet Evraki, 4/398). It should be noted that he did not say river Axios. Also Vardar does flow through the Republic of Macedonia, and consequently the territory of the Republic of Macedonia is a part of Macedonia, according to Angiolelo.

In a telegram of April 7th, 1903, from the Grand Vizier's Office is written: "Information concerning the Sultan's command that in all addresses to and announcements in connection with the Rumeli vilayets [Skopje, Bitola and Salonica vilayets]: form henceforth the local names are to be used and under no circumstances the name Macedonia . . . ". This was a reaction to the persistent emphasis on the name Macedonia on the part of the Macedonian Revolutionary Organization and also by the European press and diplomatic representatives at the time when the decision about the uprising was taken.

The second consequence was that the entire population which had been taken was put in subjugated position of captives, with a serious threat that in the course of time it would lose its identity. Up to the close of the 18th century, religious persuasion was the basic yardstick by which the Ottoman Turkish authorities classified the population (the rayah, or the dimmi) in the state. Thus, all official censuses carried out in the course of 15th and 16th centuries, and to a certain extent in 18th century, described the population of Macedonia exclusively as non - believing (i.e. Christian population), the Moslem and the Jewish population.

The 15th century travel-writer Betradon de la Broquier writes: "And there are many Christians who perforce serve the Turk, such as Greeks, Bulgarians, Macedonians, Albanians . . . Serbians . . .".And Angiolelo, whom I have already mentioned, says of Mt. Athos that: " . . .here are to be found many monasteries of Christian monks, of whom some are Greeks, others Macedonians . . ."

Further evidence of Macedonia in the Ottoman Period, as well as before and after include:

The name Macedonia continued to be used as is testified in the letters of the Archbishop of Ohrid Theofilact (who was Archbishop of Ohrid after the fall of Samuil's Empire) who stated to the recipients of the letters that he lived "within the narrow confines of our Macedonia."

In the following centuries, when the Macedonians had a variety of alien overlords, they remained as a separate people. It is, for example, confirmed in the synodal acts of the Archbishopric of Ohrid that in the first half of the 13th century, when Macedonia came under the rule of the Despots of Epirus, the inhabitants of Macedonia continued to declare themselves as Macedonians (D. Angelov, Prinos k'm narodnosnite i pozemelni otnosheniya v Makedoniya (Epirski Despotat) prez prvata chetvrt na XIII v., Izvestiya na Kamarata na narodna kultura, seriya Humanitarni nauki, II, 3, Sofia, 1947, 11-12 ff.)

Such was the case too in the first half of the 14th century when the greater part of Macedonia came under Serbian rule. Even the Serbian ruler himself in his Law code is entitled "The bountiful and Christ loving Macedonian Czar " (The Ravenica Transcript). Dustin is also designated both in the Sofia and the Zagreb transcripts of the Law code as "Macedonian Czar". By the way, he was born and crowned in Skopje, Macedonia.

As stated by the French Byzantine scholar P. Lemerle, "Macedonia in the 7th and 8th centuries was more Slavonic than Greek" (P. Lemerle, Philippes et la Macedoine orientale a l'epoque chretienne et byzantine, Paris, 1945, 115-6)

According to G. Ostrogosky, Macedonia was at this time lost to Byzantium "and found itself in the hands of the Slavs . . ." (G. Ostrogorsky, Vizantija i Sloveni, Belgrade, 1969, 12)

Even when the Slavs came to Macedonia, the native inhabitants, the Macedonians, had continued to exist and, after the extinction of the Ancient Macedonian state in the 2d century BCE at the hands of the Romans, as F. Papazoglu writes "maintaining their ethnic characteristics, their language, their belief and customs" (F. Papazoglu, Makedonski gradovi u rimsko doba, Skopje, 1957, 4; A. Shofman, Istoriya Antichnoi Makedonii, I, Kazan, 1960, 1960, 177, ff.; ibidem, Ocherki po istorii Makedonii i makedonskogo naroda, I, Kazan, 1960, 32 ff. )

The usage of Macedonian and Macedonia separate from Greek or Bulgarian and Greece or Bulgaria is more than obvious. Also these sources are objective, old and clear, and do not offer any further interpretation; that is how they prove the existence of the Macedonians as a Nation with this name in this region, separate from the Greeks and Bulgarians in many ways. The fact that old documents call these people Macedonians shows that the Macedonians aren't an artificial creation, but a nation with a homeland and a name-Macedonia and Macedonians.

 

[Гуштер]

Verstehe nicht wieso einer der keinen einzigen Satz Mazedonisch kann, geschweige den kyrillisch lesen, hier so nen Scheiss posten muss.
Als würde ich mich für die chinesische Sprache in Japan einsetzen.

 

[Paprika]

Verstehe nicht wieso einer der keinen einzigen Satz Mazedonisch kann, geschweige den kyrillisch lesen, hier so nen Scheiss posten muss.
Als würde ich mich für die chinesische Sprache in Japan einsetzen.

Das was du da behauptest ist purer Unfug und das du es nicht verstehst ist eben dein Problem.

 

[Paprika]

The first Constitution of Macedonia - Kresna 1878 - Wikisource, the free online library

en.wikisource.org

 

[Paprika]

Attempts of Hellenization Council for Research into South-Eastern Europe of the Macedonian Academy of Sciences and Arts Skopje, Macedonia, 1993 From the beginning of the 19th century, and particularly after the liberation of Greece, the Patriarchate of Constantinople became the principal medium for Greek national propaganda activity in Macedonia. The Patriarch Gregory V, for example, in 1860 and again in 1819 dispatched circular letters to all metropolitan dioceses in Macedonia with the request that they propagate the Greek language and Greek education among Christians. In other words the Patriarchate was building into its program a new, and extremely important, item: Graecization of the non-Greek Christian Peoples. In accordance with this policy it declared the entire Orthodox population of Macedonia to be Greek, regardless of Ethnic origin. The Patriarchate, however, which was wholly in the service of Greek interests, was not amenable to the use of the vernacular language in either churches or schools, since it feared that if this were realized virtually the whole non-Greek orthodox population would be lost to the Greek nationalist cause. This cause, known as the "great idea", had become the banner of Greek expansionism in the Balkans and was expanded to the Greek assembly in 1844 by the Greek Prime minister Koletis. It envisaged the expansion of the Greek state to Constantinople and into Asia Minor (Nikos Svoronos, Episkopisi tis neoelinikis istorias, II, Athens, 1976, 84). But the way led through Macedonia, and Macedonia, while having been proclaimed by the Greek ruling circles as "most Greek", was bound to Graecism by the church alone. Now, especially after the establishment of the new Slav Orthodox church (the Bulgarian Exarchate, 1870) a great many Macedonians and Vlachs began to leave the Greek church. The Universal Patriarchate declared the Exarchate schismatic. An anathema was cast on all believers who left the Greek church and this intimidated the majority of Macedonians. This was the main reason why very many of them remained in the "church of their forefathers". Various societies organized by the central sylloges in Constantinople and in Athens, and with significant funding from the Greek government, intensified their activities on Macedonian soil, opening and supporting various clubs, schools, hostels, and hospitals. With the assistance of the Greek consuls, the metropolitans were active in Macedonian villages, where they opened many schools, simultaneously spreading the network of the church and corrupting village leaders with the aim of winning their villages over to the Patriarchate. All of this had one single aim: to make "Greeks" of the Macedonians and to have arguments they could place before Europe to prove the "Greek" character of Macedonia and their "right" to it. The fact that they were unable to achieve schools and various other instruments of propaganda was left for statistics to deal with. A supposed increase in the number of Greek schools, with no foundation in fact, led to the false conclusion that there was a numerical superiority of Greeks in Macedonia. Figures were published which were intended to demonstrate that the Greek element in Macedonia greatly surpassed that of the other Orthodox, etc. In 1904 the French diplomatic representative in Salonica, M. Stegue, reckoning the Greek statistics to be extremely unreal, wrote among other things that of 130 000 Slav members of the Patriarchate in the Vilayet, "only about 10 000 could be considered to have been Graecised or to have gained for the Greek party". The question of the language was the most delicate for the Greek side. It could not be concealed nor could it be "explained". The Macedonians were variously styled: "Slavophone Greeks", "Miktogloss Greeks" or "Bulgarophone Greeks". The following explanation was constructed in support of this: the Greek Language in Northern Macedonia had, in the course of time, supposedly suffered many admixtures that a "Helleno-Slavophone dialect" had developed which consisted of Greek, Latin, Slavonic and little Bulgarian (Filipidis Dim, I Makedonia-istorikos, entologikos, stratiotikos, en Athines, 1906, 36-7). The most striking proof of the failure of the Greek policy of making Greeks of the Macedonians and of the Vlachs was the Ilinden Uprising of 1903. In the very place where a significant number of Macedonians recognized the Greek Patriarch, in the Kostur and Krushevo districts, the uprising was most widespread, most dynamic and achieved the greatest results. The Uprising was therefore declared to be an anti-Greek action by the Greek side. Once it had been recognized in Athens that Macedonia could not be made Greek through the means of the church and schools, it was decided to supplement the old methods with force of arms. From the autumn of 1904 Greek bands, formed and armed in Greece and led by officers of the Greek army, began systematically to enter Macedonia to put the Greek Government9s program into practice: to compel the Macedonian and Vlach population by means of fierce reprisals, guns and knives to return to the rule of the Greek church and to declare themselves Greeks.

 

[Гуштер]

Добро, ако е така ајде сега да зборуваме на македонски.
Ако сум во грешка еве можеш да ми покажиш.

чекам.

 

[Paprika]

Добро, ако е така ајде сега да зборуваме на македонски.
Ако сум во грешка еве можеш да ми покажиш.

чекам.

warum willst du dich jetzt ausgrechnet mit mir unterhalten.... sorry aber da hab ich keinen Bock drauf. dir geht es doch nur darum mich bloßstellen zu wollen, wenn du ehrlich bist. warum kannst du es denn nicht einfach aktzeptieren, dass ich meine Gründe und meine Ansichten zur Thematik habe und ich eben auch dort meine Roots und Familie habe...so wie du das auch alles hast? Warum lässt du mich nicht damit in Ruhe und wirst garstig und beleidigend?

 

[Paokaras]