User talk:Demetrios1993/Archive 3

Archive 1

Archive 2

Archive 3

Archive 4

Archive 5

Archive 6

Romacilikanes

Aman breee @Demetrios amaan breee....did you read the article? in the first they is written romacel who are expelled...look: https://citeseerx.ist.psu.edu/viewdoc/download?doi=10.1.1.469.3736&rep=rep1&type=pdf, they was not an other exchange before. So what is wrong with you? haa?

Also the tobbaco worker in romanes named tütüncides, in turkish tütünci,,,was expelled at the population exchannge from greece to turkey. But sure you as a Greek, I as a partial rom of expelled background, we cant get well allong. Hayde...by

By the way, here the source as you can see the roma tobacco worker was expelled in 1923 from greece to turkey, reas the whole articel. https://www.researchgate.net/figure/The-Roma-tobacco-workers-who-live-in-Ortakoey-Besiktas-with-leftist-intellectuals-of-1960s_fig2_286766087

--Nalanidil (talk) 11:33, 8 May 2022 (UTC)

@Nalanidil: First of all, take a deep breath and relax.

Second, i did read everything. On page 61 of the article you shared, we read the following quote regarding the origin of the "Parakalamos Romani" or Romacel (being their endonym):

The families settled in the village in the 1920s, having left predominantly Muslim villages along the Albanian border, and converting to Christianity, apparently in order to escape expulsion (so-called 'population exchange') to Turkey.

This clearly says that the Romacel immigrated from predominantly Muslim villages along the Greek-Albanian border, and settled in Parakalamos sometime in the 1920s. They are described as being originally Muslim, who converted to Christianity in order to avoid expulsion to Turkey. The 1920s refers to the period between 1 January 1920 and 31 December 1929. Judging from the above story, the Romacel probably came between 1920 and 1923 (namely prior of the population exchange), but they could have also arrived between 1923 and 1927; even though the population exchange was signed in 1923, the actual immigration or exchange wasn't completed until approximately 1927. So, please try and explain to me, why do you think that an originally Muslim population, such as the Romacel, would be sent to Greece, when Greece was exchanging its Muslim residents with Orthodox Christians from Turkey; they didn't even come from Turkey to begin with. You have misunderstood the little you read from the article you shared. For example, we read the following in the abstract:

Descriptions of the Romani dialects of Greece have hitherto concentrated on the Vlax varieties, spoken mainly by immigrants who were expelled from Turkey in the early 1920s (cf. Igla 1996, Messing 1987).

The above quote refers to immigrants who spoke varieties of the Vlax Romani language, not to immigrants who spoke the Romacilikanes dialect of the Romacel. Hence why the abstract continues with the following quote:

Hardly any discussion has been devoted to the Balkan dialects spoken by Romani populations with a long history of settlement in Greece. The paper describes the dialect of the Romacel community of Parakalamos, in the Epirus district of Greece—a language referred to by its speakers as Romacilikanes.

You are obviously confusing the Vlax-speaking communities with the Romacilikanes-speaking community.

Third, regarding the Tütünčides 'tobacco workers'. I already wrote to you, that there is no mention of "Tütünčides" as a distinct cultural or linguistic subgroup of the Romani; either in the reference you shared or in the Muslim Romani people article. I also did a quick search and wasn't able to find any reliable source that uses the name "Tütünčides". Please read WP:MINORASPECT; this gives undue weight since it was a mere occupational class among the Romani, from different tobacco production areas in Greece (Drama, Syros, etc). Besides, the lede mentions the distinct linguistic community of "Sepečides" as an example, and the more general "Muslim Roma" covers the occupational class of the "tobacco workers" as well.

Last, why we can't get along well? Do you honestly think i have a problem with Romani people? Demetrios1993 (talk) 03:52, 9 May 2022 (UTC)

@Demetrios1993

Sorry, but when I read the first sentence of this PDF, i understand that the romacel was christian roma who came from turkey to greece, and that romacilikanes is a vlax variety of romani language. Nalanidil (talk) 11:19, 9 May 2022 (UTC)

But, if romacel with romacilikanes not from turkey, who was then the roma christian of vlax dialect who came from turkey and settled in greece? which group? Nalanidil (talk) 11:20, 9 May 2022 (UTC)

And about Sepetcides or Tütüncides, ANY roma group was named after there profession in that time.

So sepetcides (Basketmaker) you can also only say Muslim roma, The tobacco workers didnt call muslim roma at that time only, because: demirci, sepetci, kalayci etc. ALL named after ther jobs anyway they are muslims.

So spetcides is also not a special subgroup in there own , only muslim roma who made baskets, there is sepetci in turkey and bulgaria too, who never settled in greece. Nalanidil (talk) 11:25, 9 May 2022 (UTC)

This is a source in turkish as you can read Dramali Tütüncü romanlar, this means, the tobbaco worker roma from drama, so tütüncü was there name in turkish and tütüncides like sepetcides derived from the romani language, because sepetci is turkish word, and sepetcides the romani word.

Same for tobacco workers.

https://www.academia.edu/19400438/_1923_N%C3%BCfus_M%C3%BCbadelesi_ve_M%C3%BCbadil_Romanlara_Y%C3%B6nelik_%C4%B0skan_ve_Denetim_Politikalar%C4%B1_Toplumsal_Tarih_263_Kas%C4%B1m_2015_36_43 Nalanidil (talk) 11:31, 9 May 2022 (UTC)

@Nalanidil: No worries regarding the Romacel misunderstanding. As for your question, the aforementioned Romani subgroup who settled in Greece as a result of the population exchange was a Vlax-speaking community. I don't know whether they are known by any other particular name, but the article you shared includes the following relevant quote on page 60:

The first thorough description of a Romani dialect from Greece was Igla's (1996) work on the Vlax dialect of Agia Varvara in Athens, an emigrant Romani community from Turkey (see also Messing 1987, 1991 for a dictionary and sample texts of the same variety).

So, if you want to know more, i would suggest to check the work of Messing (1987) and Igla (1996), who were also aforementioned in the first sentence of the abstract. Specifically, the article refers to the following books:

• Igla, Birgit (1996). Das Romani von Ajia Varvara: Deskriptive und historisch–vergleichende darstellung eines Zigeunerdialekts (in German). Harrassowitz.
• Messing, Gordon (1987). A glossary of Greek Romani: As spoken in Agia Varvara (Athens). Slavica Publishers.

In any case, we are dealing with a completely different subgroup, and even the Romacel distinguish themselves from them; not just in terms of dialectal differences. For example, on page 61 we read the following quote:

One of the outstanding markers of the group is its selfappellation, romacel, a label that has hitherto been known primarily from Romani groups in the western margins of Europe. When talking in Greek, the Parakalamos Romacel refer to themselves as jifti, setting themselves apart from the Vlax-speaking communities known in the region as cingani, who were expulsed to Greece from Turkey during the so-called 'population exchange' in the early 1920s. This two-level pattern of self-ascription confirms the impression of a group that had once been part of an historical Romani population that had settled in the region ('settled' in the sense of occupying a position within the region's population mosaic, notwithstanding itinerant traditions), the jifti, and is distinct from the more recent wave of settlers, the cingani; but also of a group that has developed its own, community-internal sense of identity, expressed by the exclusive adoption of the self-ascription term romacel.

Regarding the Sepečides, that's not correct. Sepečides are not just associated with a certain occupation, but they are also distinguished in terms of their dialect, and the fact that most, if not all, immigrated from a single region; the broader region of Thessaloniki. For example, we read on page 60 of the Matras (2004) article:

The opposite phenomenon, so to speak, a non-Vlax or 'Balkan' dialect of Romani originating from the vicinity of Thessaloniki, now spoken by an emigrant community in Izmir in Turkey, that of the Sepečides (Basket-Weavers), was described by Cech and Heinschink (1999).

I do not dispute your claim that there are Romani in neighboring Bulgaria and Turkey, whose traditional occupation was and is basket-weaving, but from what i understand they are not part of this specific "Sepečides" subgroup we are discussing. Your confusion stems from classifying these groups simply based on their traditional occupation, but this is not the only distinguishing factor of Romani.

Regarding the Gürboğa (2016) article you shared, even though tütüncü is used as the Turkish term for "tobacco workers", in this context, it isn't anything more than an occupational category of the immigrants in general; not just pertaining to Romani. For example, on page 117 we read:

Cumhuriyet'in kurucu kadrolarının önünde duran acil sorunlardan biri Mübadilleri bir an evvel üretken kılacak ve aralarındaki gayri Türk unsurları Türk kültürüne ve diline asimile edecek bir iskân politikası oluşturmaktı. Bu doğrultuda hazırlanan mevzuatın ilki, 17 Temmuz 1923 tarihinde "30 kânunusani 1923 tarihinde Lozan'da Yunan murahhaslarıyla yapılan mukavele mucibince tanzim olunan Talimatnamenin Mer'iyete vazı hakkında Kararname" adıyla yürürlüğe konuldu (Ülker, 2010: 24-27). Talimatname'nin 25. maddesi Mübadilleri üretici kılacak düzenlemeler içeriyordu. Buna göre Mübadiller geldikleri yerin coğrafi özelliklerine ve üretim becerilerine göre çiftçi, bağcı, tütüncü, zanaatkâr olarak tasnif edilecek ve uygun iskân bölgelerine dağıtılacaklardı. Talimatname, iskân sürecinde izlenecek esasları iktisadi ölçütlerin yanı sıra, Mübadillerin etnik ve sınıfsal konumlarına göre de tanzim etmişti. Talimatname’nin 17. maddesine göre servet sahibi olup da hükümetten yardım talep etmeyenler, "Türk iseler" serbest bırakılacak ve kendi imkânlarıyla memlekette yerleşeceklerdi. 18. maddeye göre ise "Gayrı Türk olanlar" hükümetin göstereceği yerlerde iskânı kabule mecbur olup uymayanlar sınır dışı edileceklerdi. 19. madde de muhtaç muhacirlerin hükümetin göstereceği yerlerde iskâna mecbur olduklarını, aksi halde muhaceret haklarından mahrum olacaklarını belirtiyordu. Bu maddeler, servet sahibi ve Türk sayılan unsurlara iskân sürecinde hareket serbestliği tanırken, yoksullar ve gayri Türkler gibi siyasal, sosyal veya iktisadi açıdan tehlikeli toplulukları mecburi iskâna tabi tutuyordu.

On page 130, we also read that aside of their occupation, Romani families also divided themselves along kinship lines:

Trabzon, Sinop, Zonguldak, Bolu, Bartın, Karabük, Samsun, Bafra, İzmit, Adapazarı, Bursa, Fethiye, Çanakkale, Hayrabolu gibi çeşitli yerlere iskân edilmiş Roman aileler İzmir'de diğer mübadil ve muhacir Romanların inşa ettikleri yeni mahallelere göç ediyorlardı (Kolukırık, 2006a; Aşkın, 2011: 11). Mübadillerin İzmir'i seçmelerinde akrabalık ilişkilerinin yanı sıra eski emek ilişkileri de belirleyici oluyordu. Örneğin, Dramalı tütüncü Romanlar, Drama'da tarlalarında çalıştıkları toprak sahibi eski ağalarının çağrısıyla İzmir Bornova'daki tarlalarda çalışmak üzere buraya yerleşmişlerdi (Kolukırık, 2006b)

So, if you could find the precise subgroup these Romani "tobacco workers" belonged to, i wouldn't have a problem to include them as an additional example of Muslim Romani immigrants, next to the Sepečides who are already mentioned. If i had to make a guess, i would say that most of them were probably Rumelian-speaking Romani, but again, i don't think another example is needed; the lede as it stands is fine in my opinion. Demetrios1993 (talk) 09:05, 10 May 2022 (UTC)

Hm i allways thougth the sepecides romanes is part of the rumelian romani, because in turkey the descendants of sepecides from greece didnt say we once speak a special romanes. About sepecides from greece, they are not only settled in izmir, many live in different places in turkey, many in east thrace, in kesan and in vize as example, in vize they have established there own basketmaker asocciation. But many sepecides from greece also live in istanbul, and became in the 1950's flower sellers. I have given all this sources in the sepecides page too. About other sepetci groups in turkey or bulgaria, yes they havent to do with sepecides from greece.

In istanbul they was once christian roma so called posa, maybe this are the cigani called in greece later, here a source: https://books.google.de/books?id=w8SbDwAAQBAJ&pg=PA70&lpg=PA70&dq=among+seventeenthcentury+Armenian-speaking+Christian+Roma+(Po%C5%9Fa)+in+Istanbul,&source=bl&ots=02FJ0_dZ1-&sig=ACfU3U1PW5pg3QCuz9mDc03602EqhyoikA&hl=de&sa=X&ved=2ahUKEwi3-dbF69T3AhVBLewKHXquDhkQ6AF6BAgCEAM#v=onepage&q=among%20seventeenthcentury%20Armenian-speaking%20Christian%20Roma%20(Po%C5%9Fa)%20in%20Istanbul%2C&f=false Nalanidil (talk) 11:36, 10 May 2022 (UTC)

@Nalanidil: The Sepečides from the broader region of Thessaloniki and the Rumelian Romani, spoke distinct varieties of Romani; as shown in the Matras (2004) article that you shared. Demetrios1993 (talk) 09:25, 11 May 2022 (UTC)

Anyway...Sepečides is a hellenized turkish word, derives from Sepetçi (Basketmaker), Sepetçiler (Basketmaker's). In romanes language, basketmaker named Sevlengere, Sevla kerasa (To made Basket). Nalanidil (talk) 10:55, 20 May 2022 (UTC)

Your edit on Fustanella

Why did you remove it? What do you mean with "has already been explained"? When you are meaning the first sentence, the claim "Sir Arthur Evans considered the fustanella of the female peasants (worn over and above the Slavonic apron) living near the modern Bosnian-Montenegrin borders as a preserved Illyrian element among the local Slavic-speaking populations, similar to the fustanella worn by Albanians" is still false. I was not able to verify this claim via the source. AlexBachmann (talk) 13:01, 14 June 2022 (UTC)

I didn't remove anything. I simply reverted back to a more accurate summary of Evans (2006) [1886], as was also explained in this edit summary back in April. Demetrios1993 (talk) 13:12, 14 June 2022 (UTC)

Article tackling on the issue of media misinformation in Turkey?

Hi, Demetrios, how are you? I hope you are doing well.

In the talk page of Pserimos [1], you were kind to inform us about the surge of propaganda in various media outlets in Turkey. Although I am aware that at least 90% of the media in the country are controlled by the AKP government, I wasn't aware that they are making these kinds of extreme sovereign claims on islands belonging to Greece. These days, non-Turkish media are reporting on the matter, such as: [2], [3] and [4] which report about propaganda in the AKP-controlled media of Turkey. Although it is not much, I am realizing that some of these claims these media make, are way more severe than the ones the AKP government has adopted officially, which makes me wonder whether this is intended by the government, as part of a strategy of acclimatizing the society in Turkey of the claims through government-controlled media, by presenting them in such an way that they become legitimate to the consciousness of the people, before they are made official by the government itself (at a later time). Well, or so I do suspect, based on our previous experience with the Blue Homeland: we saw that it was first circulated at the Turkish media before it became the AKP government's official position impacting bilateral relations with Greece.

Even though Wikipedia does cover the role of governmental propaganda in various geopolitical disputes around the world, such as VMRO-DPMNE government's sponsored Antiquization policy which impacted the Macedonia Naming Dispute, and more recently the Putin government's sponsored Russian propaganda to justify Russia's illegal invasion of Ukraine. Yet. there is almost nothing in Wikipedia about the propaganda and nationalist and extremist backgrounds as they are expressed initially by the CHP and later by the AKP and its partner, the far-right MHP. Turkey already has invaded Cyprus, Syria and Iraq (and Libya, if we consider that the Libyan Parliament never approved the Turkish militants on Libyan territory), and now the Turkish media are claiming Greek territory as well, making it a rare case in Wikipedia where a country is occupying territories of 3 different countries, claims the territory of more, yet Wikipedia lacks an article covering on the issue of Turkish government-sponsored propaganda that led to these invasions of sovereign countries and claims to other neighbors's territories. I feel it is due for some expansion on that front. Your thoughts? --- ❖ SilentResident ❖ ^{(talk ✉ | contribs ✎)} 08:52, 12 June 2022 (UTC)

Hello SR. I am doing ok; hope you are as well. I believe these recent reports are more fitting for the article Aegean dispute; specifically under the Demilitarized status section. However, the actual Turkish media reports that are mentioned (Milliyet article and Yeni Şafak article) by the aforementioned sources, are summarizing the official position of Turkey, as well as that of a professor (Dr. Yücel Acer) and a retired colonel (Ümit Yalım). As for the control of the Turkish government over the media of the country, it is already covered in the article Censorship in Turkey. Also, the numerous Turkish operations in Cyprus, Syria, Iraq, and Libya are covered in a number of articles. Personally i am not opposed to an article about propaganda in Turkey if enough reliable sources can be found, but even then, it might take a while. Demetrios1993 (talk) 17:46, 12 June 2022 (UTC)

Noted. I will see what can be done about it. Thanks. --- ❖ SilentResident ❖ ^{(talk ✉ | contribs ✎)} 19:03, 12 June 2022 (UTC)

No worries SR. In any case, we should keep a closer eye on the articles of the islands in the eastern Aegean (North Aegean and Dodecanese); particularly the following ones, as they are currently in the spotlight.

• Lesbos
• Samos
• Chios
• Icaria
• Lemnos
• Agios Efstratios
• Samothrace
• Astypalaia
• Rhodes
• Halki
• Karpathos
• Kasos
• Tilos
• Nisyros
• Kalymnos
• Agathonisi
• Psara
• Leros
• Leipsoi
• Pserimos
• Patmos
• Symi
• Kos
• Kastellorizo
• Thasos

With so much belligerent rhetoric from Turkish officials and media, disruption will naturally follow sooner or later. Demetrios1993 (talk) 12:22, 14 June 2022 (UTC)

These ones should be monitored as well:

• Gavdos
• Farmakonisi
• Fournoi Korseon
• Zourafa
• Syrna
• Kinaros
• Levitha
• Agios Efstratios

They appear to be targeted too. --- ❖ SilentResident ❖ ^{(talk ✉ | contribs ✎)} 13:49, 14 June 2022 (UTC)

Certainly SR; i just added them on my watchlist. Demetrios1993 (talk) 08:16, 15 June 2022 (UTC)

Ancient Macedonian language

Please stop disrupting the article. Have just written what the reference is saying. — Preceding unsigned comment added by HelenHIL (talk • contribs) 20:02, 28 June 2022 (UTC)

The lede serves as an introduction to the article and a summary of its most important contents; see MOS:LEAD. Demetrios1993 (talk) 20:12, 28 June 2022 (UTC)

Eleni Foureira

Hi. There is a user constantly removing info from the article. Since you had been occupying with it in the past as far as I can see, could you please take a look when you have time? Thank you in advance. 62.74.60.106 (talk) 02:13, 29 June 2022 (UTC)