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COURT TRANSCRIPT OF THE BLETSAS CASE
Trial took place on February 2, 2001
Transcript Released June 2001
Source: Greek Helisnki Monitor

Review:

In July 1995, Mr. Bletsas, a Greek of Vlach descent, distributed a publication from the European Bureau for Lesser Used Languages. The flyer mentioned minority languages in Greece, including: (Aromanian, Arvanite, Macedonian, Pomak, Turkish).

The official Greek position on minorities is that they do not exist and, therefore, they cannot be recognized or possess any rights. The state makes every effort to intimidate rights activists in order to silence any exposure and criticism of this policy.

For merely distributing a flyer mentioning minority languages the Greek courts sentenced Mr. Bletsas to fifteen months in prison and fined him 500,000 drs. His case has been ongoing since 1995.

With this kind of oppressive judicial procedure Greek authorities attempt to frighten minority activists and force them to abandon their efforts to gain formal recognition and rights. This institutionalized harassment and intimidation, coupled with an aggressive policy of assimilation has been systematically applied for decades with the aim of forcing all inhabitants of Greece to self-describe as "ethnic Greeks."

It is alarming to what extent the European Union tolerates Greece's persecution of its minorities.

For more background information click here


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Transcript of Mr. Bletsas' Trial


ATHENS COURT OF THE FIRST INSTANCE

Decision No 11263/20001

THE THREE-MEMBER MISDEMEANORS COURT OF ATHENS


Consisted of a) the Judge of the First Instance Court, Zoe Kostojianni – President of the Court of the First Instance


b) The Misdemeanors Judge Maria Ralli-Katrivanou

c) The Misdemeanors Judge Stamata Petsali

d) The Public Prosecutor of the Court of First Instance Nikolaos Seintis

Held an open court session on February 2, 2001, with the collaboration of Theanitsa Ioannou –Secretary

In order to judge the case:

Of the defendant Sotiri Bletsa, a resident of Athens (Vas. Herakleiou 22), who was present in court, and compiled the following records of the court:

During today's open court sitting the President of the Court announced the name of the defendant who, after he appeared and was asked by the President about his identity etc., replied that his name is as it is inscribed above and that he is appointing as his counsel the lawyer Mr. Lambro Baltsioti, who was present in court (Registration No 19690/Athens Bar Association).

The President of the Court advised the defendant to attend to the indictment against him and to the deliberations that were going to be conducted.

Simultaneously she informed him that he had the right to object, to give a full account of his pleadings and to submit his objections at the end of the examination of every witness and during the investigation of any probative evidence.

The public prosecutor, when he took the podium, brought the charge with a-concise accuracy and added in support of the indictment that he had summoned witnesses for the prosecution, whose names were listed below the indictment. The president of the court called out their names. They were found present in court. Then the President asked the defendant to provide a general account of the action for which he was accused and simultaneously she informed him that his defense would take place after the completion of the probative proceedings.

The defendant provided the information requested of him and declared that he had summoned as defense witnesses Mr. Gregorio Ontria and Ms Alexandra Ioannidou.

The President called the names of the witnesses for the prosecution and for the defense that had been summoned and they were present.

Afterwards, when all other witnesses had left the courtroom, in accordance with the provision of Article 350 of the Penal Code, the first witness for the prosecution remained and responded to the relevant questions addressed to him by the President. He replied that his name is Eugenios Haitidis, [he is the son] of Demetrios and Olga, he was born in Serres and still resides there at 25 Merarchias Street. He is 58 yeas old, a civil engineer, and a Christian Orthodox Greek citizen. He also said that he is merely acquainted with the defendant and that he was not related to him.

Consequently he swore, in accordance with the provision of Article 218 of the Penal Code, on the Holy Book and under investigation he testified:

"I am an MP for the prefecture of Serres, a civil engineer. I became acquainted with the defendant in Naousa, on July 1, 1995. Yearly the Pan-Hellenic Union of Vlach Cultural Associations holds an event, the dance of the Greek Vlachs. The Union invited me [to this dance]. The "meeting of the Vlachs" was about the traditions of the Vlachs. They have certain manners and customs that do not take anything away from their characteristic of being Greek. At some point, I heard a fuss. I saw the heads of the Union quarrelling with Mr. Bletsa. Mr. Bletsa was distributing a specific leaflet entitled "The Lesser Used Languages of the European Union". He had a bag full of leaflets. The defendant was distributing this leaflet. He was trying (addressing himself to the Vlachs, who participate in these types of events, to persuade them that: "You constitute a Vlach minority and that you must claim your rights and I have come to inform you" These phrases were uttered before the disturbance started. They said to him: "What is that you are saying"? The leaflet was issued by a non-governmental organization. In an attempt to give validity and legitimacy to this publication he said that the «Bureau of the Lesser Used Languages of Europe» issued it. He insistently continued saying to the Vlach bystanders: "You constitute a Vlach minority and you must claim your rights". Many languages were mentioned; Romanian with red color, Turkish, Bulgarian (i.e., that in Greece these languages are spoken). They are referenced in this leaflet. The defendant was interested in and mentioned the Vlachian language by word of mouth. There was also mentioned that in Europe in certain regions besides the official languages other languages are spoken too. He had a map. There exists confusion between languages and idioms. The defendant refers to the Vlachian language. A deliberate mix up is created between Aroumanian language and Romanian. A systematic effort is made to present this issue as if it is about Romanian-Vlachs and not Greek–Vlachs. That is why scholarships are offered. He was trying to proselytize them. The defendant has made statements in the newspaper "Elefterotypia" about the real existence of these languages and [how the minorities speaking them] must co-operate so as to be able to claim their rights in Greece, [presumably] because in Greece they are persecuted. It refers to the Slavo-Macedonian language, which is how he characterizes Makedonski, Turkish, and Arvanitika (Arberichte). These languages are not spoken in Greece. Some isolated individuals speak them. There are no individuals [groups] who consciously speak them. I have nothing personal to gain or any other purpose [in saying this]. They are trying to provide a picture of Greece as a mosaic. This is my anxiety. In the leaflet distributed by the defendant is mentioned that in Greece there are 5 languages spoken. Organized groups do not speak [these languages]. I am a refugee. Half of the Greeks speak English, but that does not make them a minority. Every one who speaks a foreign language does not constitute a minority. Minority, as an organized group, is something different. There is a difference between idioms and languages. Idiom is the Cretan or Cypriot [way of speaking]. But on the whole [such an idiom] it is still the Greek language. It is false with the meaning assigned to it by the defendant. These are not spoken languages. They are idioms. The accusation is restricted to the Vlachs. It is false to say that there is a Vlachian language when it is an idiom. Some people in the region of Thrace speak the Turkish language. In Greece, except the Greek language English is spoken and certain dialects-variations of Greek language. It is not that they are recognized. There are other publications as well. Inside political formations there are organizations in which the defendant participates. This has seriously preoccupied the parliament and the media. All official Vlach organizations condemn the defendant. The defendant's Organization serves other purposes. Already trouble has been created and the police have intervened. [The people he was speaking to] objected and replied: "We are Greeks, we have our ways of living". The defendant was still trying to persuade them that they were a minority. The Vlachs are, like the Sarakatsanae or the Thracian etc. These groups have created a distinctive way of life. The Vlachs were employed as guards in Engatia Avenue. They created a history out of the place they lived. They never stopped being Greeks. Their Associations prove this. The Vlachs were dispersed all over the Balkans. In Koritsa were 2500 Vlachs. They are in Skopia and in Albania. They are Greeks who have been dispersed in different places. The Greeks of the Black Sea are not less Greek. There are several non-governmental organizations in Europe, which sometimes appear as if they have philanthropic aims. If they had noble aspirations they would have been interested in all minorities. In an interview given on February 9, 1997, [the defendant] said that it was a mistake that we did not joint forces with the Turks, the Pomaks, and he comes from Trikala. I do not know him. I saw him there and here in court. The festival takes place all over Greece. It includes all the recognized [Vlach] societies. I do not know if the same person or others repeated [this type of trouble] in the past. I know that there are several people who collaborate with or are directed by [someone] to try to portray Greece as a mosaic. They acknowledge that there are several languages. The European Union does not recognize Aroumanian. There is a difference between Romanian and Aroumanian. In the leaflet they speak about Romance Language (Romanian Languages). I am not aware of any statement Mr. Karamanlis made. I do not know if there are any announcements. I have not done specific studies in linguistics. I have studied the grammar of Koutsovlachian, I do not know [the language]. The "Rainbow" spoke of the existence of the Macedonians. My grandparents spoke Turkish but they were Greeks. That did not make them a linguistic minority. I do not know a word in Turkish. They never taught me. I visited the town of Orini in Serres. There they speak a local Greek idiom. I communicated with them in Greek. The defendant has signed an affidavit regarding this matter.

Next another prosecution witness came in and when he was asked by the President of the Court about his identity he replied that his name is Georgios Makris, of Constantine, he was born in Mikropoli Dramas, he is 47 years old and resides in Prosotsani Drama's, a high school teacher and a Christian Orthodox. He also testified that he is merely acquainted with the defendant and that he was not related to him or with the injured party. Following, the witness swore on the Holy Book in accordance with Article 218 of the Penal Code and under examination he testified:

"I am the Mayor of Drama. I was General Secretary of the Pan-Hellenic Union of Vlach Cultural Associations. On July 1, 1995 the event "meeting [of the Vlachs]" took place in Naousa. I was the organizer of the event and the person responsible for making it happen. I met the defendant. In the program a visit to the Town Hall was scheduled. All the associations lined up. At the scheduled meeting time for the visit to the Town Hall we observed a disturbance. A young person came and told me that somebody was distributing certain leaflets in English and that he saw that it [the publication] referred to certain languages in Greece, it was written in the English language. He pointed out to us who had given him this publication. He was Mr. Bletsa. He had a package. We did not see him distributing. The dancer pointed him out to us. We reproved him saying: "What are you doing here?" His reply was: "We have a democracy and we can do what we want." We said: "We have a democratic right to distribute leaflets but [you should] not [do it] in our event". We are trying to keep what we believe to ourselves. He was aware of the positions of the Pan-Hellenic Union of Vlach Cultural Associations. We have our own traditions. They are identical to Greek ways of living. Mr. Bletsas was President of the Aroumanian Cultural [Association]. They did not even bring us their Articles of Association. Their positions were different from ours. He did not deny the fact that he distributed them. [The publication] mentioned that besides Greek, the Macedonian, Bulgarian, Aromanian, Arvanitika (Arberichte) and Turkish languages are spoken. I do not know if the Pomanian is a language or an idiom. Aromanian is an idiom. I do not know if the Turkish language is spoken. In my region it is not spoken. The spreading of fallacious information in an event such as this, in the form of diffused propaganda as to the culture, was aimed at creating a disturbance, trouble. They were ready to lynch him. The question is why was he distributing them. It amounts to that he was coming to dispute what we believe. We do not accept his views. He generated indignation. Most people are aware that there are no minorities. These types of publications though could create the impression to people who have not dealt with these issues that there really exist minority problems (confusion). I believe he was aware of this. I think the defendant is of the Polytechnic. All contacts I had [with him] were here in court. In the 1st court he gave the impression that he did not know. Later he changed his mind. He is aware of the facts. The Aroumanian language does not have any relation to the Romanian [language]. And in the Vlachian "Vlach" means "Romie" [Greek]. They call "Vlachs" all those who had the Latin. It is spoken and it was always spoken at home. In the family, among each other, they spoke this idiom. Not outside. There was never inclination for the creation of Vlachian schools. In accordance with the Bucharest Treaty of 1913, it was recognized. The defendant was distributing the publication. He must have had 2 to 3 more individuals [helping him]. We spoke to the particular individual. We told him that this was not an acceptable way of acting and that he should leave. It was the first time I ascertained this fact. It did not change my belief. It generated indignation. It disturbed public order. It did not produce the feeling that they are not Greeks. I speak Vlachian. The Vlachs speak Greek and Vlachian. The songs are in Vlachian. It does not pose a problem. I have heard in the past talk about other languages. Nobody creates any problem or second class citizens. If he wants to protect the Arvanitika (Arberichte) he should organize an event. In these meetings they speak Vlachian. I know Mr. Katsani. The Koutsovlachian language was taught at the Aristotelian University of Thessaloniki. There is a difference between registering it scientifically and presenting it the way they do. Mr. Katsanis knows Vlachian. They pointed the defendant out to me and I saw him holding the leaflets".

Lastly, another prosecution witness was called and when the President of the Court asked him about his identity he replied that his name is Ioannis Zaparas of Eyaggelos, he was born in Serres, 58 years of age. He resides in Serres at 9 Papafotiou Street; he is an employee of the Greek Telecommunication Corporation (OTE) and a Christian Orthodox. He too declared that he is merely acquainted with the defendant and that he is not related to him or to the injured party. Then, the witness swore on the Holy Book in accordance with Article 218 of the Penal Code and under examination he testified:

"I am an employee of the Greek Telecommunications Corporation. I am involved in deliveries. On July 1, 1995 I took part in the meeting of Vlachs. I know the defendant by sight. I met him there. The youngsters of my association had gathered there waiting for the event to begin. They told me that the leaflet refers to Romanian languages and that this is something that should concerns us. It must have been written in English. I saw the publication. The youngsters were outraged about what they read about the Romanian language. There is propaganda that, all the Vlachs in Greece constitute a Romanian minority, while the Vlachs are Greeks. I don't think that there can be found people who are more Greeks than the Vlachs. Bulgarian and Turkish are spoken in Greece. In some villages of Thrace people speak Turkish. I do not know if they speak it as a language or an idiom. They speak Bulgarian alongside Greek. I do not know if it is a language or an idiom. In the mountainous areas of Thessaly, Epirus and of Pindos, they do not speak the Romanian language. A Vlachian idiom is spoken and not the Romanian as a language. From what I have heard, in some areas they speak Arvanitika (Arberichte). I do not know if it is a language or an idiom. ?? people who are knowledgeable about these issues it does not pose a problem. [To them] they could not create the impression [that this is] about minorities. The Vlachs are aware that they are do not constitute a minority. I did not see the defendant distributing the leaflets. I saw him holding the leaflets. I do not know how many they were. [The publication] generated the indignation of the people attending the event because of what it said about the Vlachs. They were not true. It marked the areas of Greece where people speak other languages besides Greek. [The publication] could not create doubt about their beliefs. I do not know what was the goal of the defendant. He generated anxiety for the young people. The young persons know where they are. They wondered. I discussed it with them. It created some trouble. It could not create a problem for politics abroad. I speak Vlachian. I do not know if the Municipalities of Salamina distributed it".

Next another prosecution witness was called for and after he was asked by the President of the Court about his identity, he replied that his name is Anastasios Kotsopoulos, born in Athens in 1965 and resides in Vrilisia at 23 Botsari Road, a journalist by profession and a Christian Orthodox. He too declared that he is merely acquainted with the defendant and that he is not related to him or to the injured party. Following the witness swore on the Holy Book in accordance with Article 218 of the Penal Code and under examination testified:

"I am a journalist for the newspaper "Eleftherotypia" I met the defendant in 1997. We got an interview from him. I had read about the meeting. I was not at the event. It happened in 1995.The defendant was a representative of the Office for the

Lesser-Used Languages. It was founded with a decision of the European Parliament in 1982. It is officially funded. It is not false to say that Turkish is spoken in the area of Evros of Western Thrace. It is a language. Also in Western Thrace Bulgarian is spoken. Pomaks told me. I have a document from Archives of the Ministry of External Affairs. There is the census of 1920. The residents there used the Turkish language. In many areas of the Macedonian region, in the prefecture of Florina, Slavo-Macedonian language is spoken. Statements made by Mr. Paggalos exist from the time this issue was raised as a Slavo-Macedonian language. It has been registered in the 1920's census. It is referred in the letters of P. Melas. The use of this term does not constitute an offense. In the mountainous areas of Thessaly, Epirus and Pindos evidently Romanian language is spoken. I have heard it spoken in Metsovo and I asked. I have an article and an interview of Mr. Kilipiri where he mentions that: "I use the term Armanos and not Vlach, because this term is more accurate since we call ourselves Armanous. As far as its relation to Romanian language goes are thought to be relatives. The Koutsovlachian is a distinct Romanian language. I have heard it spoken in the prefecture of Florina, at Nymfaio in the station. There is a book with a preface by the President of Democracy entitled " Studies about the Vlachs"- "The Metropoles and the Diaspora of Vlachs" where it is referenced as a language. An idiom is a dialect of a certain language. The degree that we speak a language does not bring into question Hellenic civilization. There are issues regarding Western Thrace. A minority problem does not exist. There are issues that are linked to minorities. I cannot judge the consciousness of any human being. I read certain publications. I do not have a personal view. There was a publication regarding an incident that happened, I don't remember exactly its subject matter. There was a series of publications about the existence of the Office. In 1997 we made a report, a small piece was written. I do not remember exactly what the particular piece said. I have been involved with issues such as these since 1990. In 1997, with the opportunity provided by the publication of "Nea" positive we searched for the defendant purely out of journalistic interest. The defendant told us that he gave the paper to the Presiding Board of the Vlachs and they objected. The publication talks about linguistic groups. I am not aware of the defendant's statement. Everyone has every right as long as he does not violate the laws. I do not remember his official capacity. I think he is an engineer. The defendant was speaking with someone in Vlachian. Here in the Court. As a journalist, the only picture that I had was positive, the one I saw on the Mega television, in the Tzima program".

In closing, another prosecution witness was called and when he was asked by the President of the Court about his identity, he replied that his name is Demetrios Psaras, he was born in Athens in 1953 and resides in N. Cosmos, at 10-16 Minoa Road, a journalist by profession and a Christian Orthodox. He too declared that he is merely acquainted with the defendant and that he is not related to him or to the injured party. Then, he swore on the Holy Book in accordance with Article 218 of the Penal Code and under examination he testified:

"I know the defendant. I met him in my capacity as a journalist. I am a journalist for the newspaper "Eleftherotypia". In 1997, with the opportunity provided by the publication, I met the defendant in his capacity as a representative of the Greek branch of the "Bureau of the Lesser Used languages in The European Union". He had a publication and this is how this case started. What has been inscribed in it is true. I ascertain this from the reliability of its author. The Council is official, financed by the European Parliament. The publications are verified by the European Parliament. There is the 1994 voted resolution concerning the linguistic and cultural minorities. In the area of Evros the Turkish language is spoken as a language and the Greek State officially teaches it. The Pomanian is a dialect. I know about the Pomaks from my visit. It is true. The Aromanian or Armanesti, are the Vlachian. In the sense that it constitutes a distinctive linguistic morpheme it is a language. Arvanitiki (Arberichte) is a dialect of the Albanian language. I don't know if the people who speak it have a Greek consciousness. The defendant gave a leaflet. I was not present. I did not find out later. Other press-publications followed. There cannot be a problem with an information leaflet of the European Union. I am aware that Mr. Haitidis and perhaps a journalist objected. Language and national consciousness are two different things. There are minority problems. All people who live in Greece are aware of the existence of these languages. They have been voted. There is a difference between language and idiom".

At this point, after a motion by the Prosecutor and an order by President of the Court the following documents were read:

1) The announcement of the Committee of the European Communities on the subject: "The Lesser Used Languages of the European Union".

2) The forwarding document of Mr. Demetrios Tsaktani, President of the "Union of Vlach Scientists", addressed to Mr. Eugene Haitidis, dated August 4, 2000.

3) The Press Release dated August 3, 2000.

4) The letter of the "Pan-Hellenic Union of Vlach Cultural Associations" addressed to the newspaper "Eleftherotypia", dated February 15, 1997.

5) The ref. no 32/23-6-2000 letter of the "Union of Vlach Scientists" addressed to Mr. Eugene Haitidis.

6) The program of «????» (Center for Research of Minority Groups) entitled "Greece and the European Map for Regional or Minority Languages of the Council of Europe", dated June 28, 2000.

7) The letter of " PAN-HELLENIC UNION OF VLACH CULTURAL ASSOCIATIONS", addressed to the newspaper "Eleftherotypia", dated November 15, 1995.

8) Photocopy of the Grammar of common Koutsovlachian [language] by N. Katsani & K. Dina, 1990 edition, page 17.

9) The signed declaration of the defendant, dated May 17, 1999.

10) Excerpts from the book "Minorities in Greece and the Political World" release January 1992.

11) Excerpts from the book "STUDIES FOR THE VLACHS VOLUME B' – The Metropoles and the Diaspora of Vlachs, by Asterio T. KOUKOUDI.

12) Statements of Mr. Paggalos, Minister of External Affairs, by the Communications Department of the Ministry of External Affairs, dated, December 23, 1998.

13) The Articles of Associations of the "SOCIETY OF AROMANIAN (VLACHIAN) CULTURE" dated June 9 1988.

14) The declaration of the President of the European Office for the Lesser Used Languages, addressed to every competent Court of the Greek Democratic State, dated February 14,2000, accurately translated by the lawyer Mr. Lambro Mich. Baltsioti.

15) The Ministry of Culture document, addressed to the "Society of Aromanian (Vlachian) Culture, dated February 3, 1995 (Ref. No.6668).

16) Photocopy of the Book "PAYLOS MELAS" by Natalia P. Mela.

17) Excerpt from the February 9, 1997 "Eleftherotypia" entitled "Dialogue in 45 languages" (The Sunday Virus).

18) Photocopy of the August 22, 1994 Newspaper "Ta Nea", pages 13, 14 & 15).

19) Photocopy of the January 23, 1997 from the Newspaper "Ta Nea.

20) Photocopy of the May 1996 Cultural Review of the "Rainbow".

21) Photocopy of the February 9, 1994 Official Gazette of the European Community for the Linguistic and Cultural Minorities.

22) The interview of Mr. Fotis Kilipiri, President of the Pan-Hellenic Union of Vlach Cultural Associations given to Armanika Chrinika.

23) Data from the December 19, 1920 and January 1, 1921 census of Western Thrace.

24) The census of the Greek population of December 19, 1920 for Thessaly and Arta (about the language of the Prefecture of Trikala).

Afterwards another witness for the defense was called and when the President of the Court asked him about his identity, he replied that his name is Gregorios Ontrias, of Christos and Paraskevi, born in Athens in 1931, and resides in Voula, at 11 Kolokotroni Street. He is an anesthesiologist by profession (Identity Card No.L959784/82 of Kalamata Police Station) and a Christian Orthodox. He too declared that he is merely acquainted with the defendant and that he is not related to him or to the injured party. Following the witness swore on the Holy Book in accordance with Article 218 of the Penal Code and under examination he testified:

"The defendant and myself are compatriots from Trikala Thessalias. I was present. I saw that he had a single paper written in English. I do not know the contents of this paper. I did not read it. The point is, something happened with Mr. Kilipiri. An hour later they appeared and arrested him. I was in the Society's area. I don't know how many members were in the Society. We were 5-6 people from my Society in the square. The publication was not distributed anywhere. Mr. Bletsas gave it to Mr. Kilipiri. The space was open. The youngsters were dressed in costumes. The Society was subsidized only one time. The Vlachs are Greek citizens. I speak the Vlachian language".

Finally, another defense witness was called and after the President of the Court asked her about her identity, she replied that her name is Alexandra Ioannidou of Demetrios, born in Athens in 1966 and resides in Varibobi (Identity card No.M289620/81), a linguist by profession, and a Christian Orthodox. She too declared that she is merely acquainted with the defendant and that she is not related to him or to the injured party. Then, the witness swore in the Holy Book in accordance with article 218 of the Penal Code and under examination she testified:

"I know the defendant. He is well known. I met him here. I am a linguist. My view is that it [publication] cannot be characterized as false. The Turkish that is spoken in the area of Evros is language. I know this fact from the existing research. Whatever is used for communication is language. Slavian language exists. It would be a mistake to give a characterization. It is a political position and political responsibility. In the region of N. Greece, it is true that many people as language speak Makedonski. I have dealt with this issue, I have written that in the areas of Western Greece, of Peloponnese and of Euboea, Arvanitika (Arberichte) is spoken. It has Albanian roots. Sometimes [the language people speak] is related to the consciousness of the speakers, other times it is not. To a higher percentage it is not. I do not know the defendant's positions. Every language has variations. Language is a much larger notion than an idiom. The Romance Language is a distinct language. There is a group of languages. The Ministry of External Affairs employed me as a language expert for (2) two years. Language does not coincide with national consciousness. I have not heard that it can create confusion".

The President of the Court called the defendant to give his statement. He denied the charge attributed to him and maintained that:

"I was not distributing any leaflets. I gave a copy to the President [of the Pan-Hellenic Union of Vlach Cultural Associations]. Where are the rest? Why didn't the police seize them? How many, among the Vlachs, know English? Why didn't I translate it? I only handed it to the President. He has defamed me. The activist of the Vlachs is persecuted. In English is it possible to create anxiety? He found a sacrificial victim, me, who supposedly create conspiracies networks against the Greek people. Nobody is more Greek than I am. How is it possible that I am considered to be anti-Greek or a hater of Greece? I never distributed leaflets, not even as a university student, let alone now that I am an acclaimed scientist. I am proud that I am Vlach. We developed Greece. And now I should be falsely accused of distributing leaflets? I was born Vlach. I am not a criminal, judge me. I am proud that I am Greek. I was at the celebration. There was no disturbance. I was in the area of the Society. At some point, the members of the Association of Verroia began a discussion with Mr. Kilipiri, that is, in all the days of the festival no Vlachian song was heard. Many people joined the discussion. I entered it too. Mr. Kilipiris left and (3) three hours later, while I was watching the show of the dancing groups, in the area of the square, I found myself being surrounded by the police and Mr. Haitidis. They told me to go to the police station for questioning. Next many people had gathered and said: "Freedom to Bletsa". There they were pushed. A violent incident took place. Who denied my Greekness? Mr. Haitidis demanded that I declare that I am proud to be Vlach. I came and saw signs of support. The incident was extremely exaggerated. I said that there must have been a misunderstanding. I did not give an interview anywhere. I went to my office and somebody telephoned me and said that: "Mr. Haitidis stated that you and I have formed a kind of a Society of Friends [Filiki Heteria] for the purpose of establishing an independent State". He asked me to declare that I do not know him. On the Macedonia TV station, I saw in rerun that I had distributed leaflets and that I declared in writing that I had repented that I had set up a kind of a Society of Friends. I became enraged. Then many news agencies began to contact me. I agreed to speak only to "Eleftherotypia" and I explained how things were. I have never been engaged in Greek propaganda. Many people know me including the Mayor and others. In the police station I gave a deposition. On the spot, in the police station, after the deposition I think, I signed the declaration. There are (2) two signed declarations. I did not rebut anything. In 1995 I signed a declaration. I did it in order to diffuse the atmosphere because the Vlachs had come and complained about Mr. Haitidis. I only had a single publication. Whatever I know about the Vlachs I know about the Arvanites [Albanians]. My grandmother did not know Greek and I had to repeat grade A' of public school because I didn't know Greek. This publication was send to me from the "Bureau of the Lesser Used Languages of Europe" through the mail. I am not a representative. "Eleftherotypia" contacted the Office and they referred to me. There is no representative. I do not know if there are minority problems. It has been said that there are problems with the Turks. It has never been heard for the Vlachs to create trouble. It was the first time that I went. This publication has been send to all the Vlachs. I did not think it could create a problem I went to the Pan-Hellenic meeting. I had it and I handed it to the President, obviously meaning well. A group of us went. The office sends invitations to many people. It notified others as well. The only time I went to Brussels was in February of 1995. Afterwards I went one more time. From the first moment of my arrest I stated that I am proud that I am Greek".

Furthermore the President of the Court asked the Public Prosecutor and the litigants if they needed to carry out any additional examination or to clarify any piece of evidence and after she received a negative answer she declared the probative proceedings closed.

The Public Prosecutor to whom the word was given, after he developed the indictment proposed that the defendant be found guilty in accordance with the indictment. The defense counsel when he took the podium developed the defense position and asked for the acquittal of his client. The President of the Court asked the defendant if he had anything to add for his defense and he replied negatively.

Consequently the President of the Court declared the end of the deliberations.

Then, the Court in a closed-door session in the presence of its secretary, formulated and the President made public in the open court session the ref. no 11263/2001 decision, which is as follows:

THOUGHT IN ACCORDANCE WITH THE LAW

From the primary testimonial proceedings and the documents that were read to the audience during the hearing of the case, as well as from the testimonies of the witnesses for the prosecution and for the defense, who were lawfully examined in open court, in combination with the testimony of the defendant and the overall discussion of the case, the following were proved:

In Naousa, On July 1, 1995 during a cultural event of the Vlachs, more specifically, during the festivities of the 12th Pan-Hellenic Meeting of Vlachs, at approximately 20:30, in front of the Town Hall, the defendant distributed a leaflet to the people attending. It was written in English, and had been transmitted by the "European Bureau of the Lesser Used Languages". The Office in question is an independent organization. The Board of Governors of the Office consists of representatives from ten committees from the member states. Such a committee does not exist in Greece. (See the announcement of the Committee of the European Communities on the subject: "The Lesser Used Languages of the European Union"). In the mid 1990s, a representative of the aforementioned office contacted the defendant, whom they thought could represent his linguistic community to the Office. (See the letter-declaration of the President of the European Office for the Lesser Used Languages, addressed to every competent Court of the Greek Democratic State, dated February 14,2000). And in February 1995, as the defendant himself stated in his testimony, and at another time, which he did not specify, he went to Brussels where the Office with the name "Information Center of Brussels" is located.

It was further proved that the defendant in the past had been involved in the setting up of a society called "Society of Aromanian (Vlachian) Culture" and that he was its President. At about the year 1991 he requested to become a member of the Pan-Hellenic Union of Vlach Cultural Associations, which is the tertiary organ which represents the all Vlach cultural associations in Greece and the organizer of the aforementioned cultural activities. (See the February 15, 1995 letter of the report addressed to the newspaper Eleftherotypia and the testimony of the examined witness Georgios Makris). His attempt was not successful. The positions of the defendant were different. And the representatives of the Union do not accept his views. (See the testimony of the same aforementioned witness).

In the leaflet which, as has already been mentioned, the defendant distributed, was included the European Map of the Regional or Minority Languages, which was approved in 1995 by the Council of Europe and took the form of a European Agreement. (See the February 9, 1991 entry in the Official Gazette of the European Communities). In this publication it was also mentioned that in Greece Greek is the official language. There are six lesser used or regional languages. 1) Arvanitiki (Arberichte) which is spoken in many regions all over the country. 2) Romanian (Aroumanian-Armanesti) in the mountainous regions of Thessaly, Epirus and Pindos. 3) Bulgarian (Bolgarski) which is spoken in Western Thrace by the Pomaks, who are a Moslem community. 4) The Slavo-Macedonian (Makedonski) in the region of Northern Greece and 5) the Turkish (Turkse) in Western Thrace. Also included were suggestions about how a distinct language and culture should be cultivated. Simultaneously the defendant was trying to address himself to the Vlachs who participated in the festivities, to persuade them that they constitute a minority and that they must claim their rights and that he had gone there in order to inform them. (See the testimony of Mr. Eugene Haitidis). Of course the defendant maintained in his testimony that he did not distribute the publication and that he had simply handed the single copy he had to the President of the Union. The examined witness Gregorio Ontrias stated the same. But base on the testimonies of the witnesses Eugene Haitidis, Georgios Makris and Ioanni Zapara, who were eyewitnesses' results that the defendant had more than one copy. (The first of the witnesses mentioned a bag full of leaflets, the second a package and the third several leaflets.) In addition the defendant himself in his July 1, 1995 unsworn statement mentioned many, while later on he specified that he only had two. The defendant however, as can be deduced from his aforementioned activities, was cognizant of the fact that in Greece there are no regional or minority languages as a characteristic of cohesion of a people or a nationality and that Vlachian in particular is not a language but a latinistic idiom. Subsequently, being a Vlach himself, the defendant knew that the previously mentioned and the issues contained in the indictment do not correspond to reality. He was also aware that the above mentioned hearsay was capable of inciting anxiety to the citizens and creating the impression that in Greece minorities exist. Despite all that, he went to the cultural event and with the distribution of the aforementioned publication, without the permission of the organizers spread the earlier mentioned false information, which indeed incited anxiety in the participants who knew the above mentioned positions of the defendant and had heard all he had verbally expressed during the distribution of the publication. Consequently, there exist the objective and subjective evidence for the act attributed in the indictment to the defendant, which is anticipated in the Article 191 of the Penal Code, and is aimed to the protection, in the narrow sense, of the Public Order, that is, to the establishment in the state of the rule of law (Supreme Court (Areios Pagos) 1126/1994) Penal Chron. Volume 44 847) and for this reason he must be declared guilty of it.

One member of the Court, Judge Stamatia Petsali, seated on the left, has the opinion that the defendant must be declared innocent because: From the aforementioned probative evidence results that, the inscribed in the publication map, which the defendant distributed on July1, 1995, in the cultural event of the Vlachs in Naousa, regarding the speaking in Greece of five more languages besides Greek, which are spoken in a smaller scale and area, in particular the Turkish language in the whole Western Thrace, the Bulgarian language in Western Thrace and in the areas of Pomaks, the Slavo-Macedonian in the whole Northern Greece, the AROUMANIAN-ARMANESTI in the mountainous regions of Thessaly, Epirus and Pindos, the Arvanitiki (Arberichte) in the areas of Western Greece, of Central Greece, Peloponnese and Euboea), is a true fact, which not only cannot be disputed, but to the contrary, has been repeatedly attested to by different public services, and by the state itself. (See especially the documents read in the court where are included data from the census.) The fact that these languages are spoken has not been disputed even by the complainant, who among other things, mentioned that these languages are spoken not by groups but by isolated individuals. In any case, even if it was about false information, this information would not be sufficient to incite citizens regarding minority problems in Greece, given that, as has been proven, it was about the existence of more, lesser used languages, without any connection with notions of minorities, and even more so, with minority problems. Consequently, the objective and subjective basis of the anticipated in the Article 191 of the Penal Code crime of spreading false information is not substantiated and therefore the defendant must be proclaimed innocent.

FOR THESE REASONS

JUDGES, in the presence of the defendant Sotiri Bletsa, resident of Athens, at 22 Vas. Herakleiou Street.

PROCLAIMS with a majority vote the defendant guilty of:

In Athens, on July 1,1995 propagated, in the manner described below, false information capable of inciting the populace, and particularly during the cultural event of the Vlachs in Naousa, distributed to people attending the event a pamphlet in the English language which he knew falsely stated that in Greece not including the Greek language, five other languages are spoken to a lesser extent. Specifically a) in the area of Evros, and indeed in the whole Western Thace the Turkish language is spoken; b) in Western Thrace also, in the Pomaks areas, the Bulgarian language; c) in the whole region of Northern Greece the Slavo-Macedonian language which is referred to with the familiar term of the State of Skopia (MAKEDONSKI); d) in the mountainous areas of Thessaly, Epirus and Pindos the Romanian language (AROYMANIKA-ARMANESTI); and e) in the areas of Central Greece, of Peloponnese and Euboea the Arvanitiki (Arberichte) language. This type of information was capable of generating anxiety to the citizens because it could create the impression that in Greece there are minority problems, a fact that he was aware of.

Following the reading of the verdict.

After listening to the Public Prosecutor who recommended the imposition of the penalty, against the defendant who was proclaimed guilty, of (12) twelve months prison sentence and a fine of five hundred (500.000) drachmas plus court costs which amounted to 25000 drachmas.

The defense counsel asked for the minimum penalty that can be appealed.

THOUGHT IN ACCORDANCE WITH THE LAW

The act for which the defendant was pronounced guilty by a majority verdict is punishable according to the provisions of Article 26 par. 1a, 27 par.1, 191 par. 1, of the Penal Code.

The Court, taking into consideration, on the one hand, the gravity of the crime which the defendant had committed, and on the other hand, the defendant's personality, judges by a majority verdict that the penalty referred to in the pronouncement must be imposed on the defendant.

The Court was led to this decision after taking into consideration, besides the assessment of the gravity of the crime the following evaluative criteria: the harm incurred through the crime, the dander caused by the crime, the nature and the type of the object of the crime, the circumstances (time, place, and manner) under which the crime was planned and carried out as well as the intensity of the deceit of the defendant.

The Court took further into consideration the assessment of the personality of the defendant, the causes which led him to commit the crime, the occasion that gave rise to it, the goal which the defendant sought, his character and the degree of his development, the human and social circumstances and his past as well as his conduct before and after the act. Finally the Court took in to consideration the defendant's financial standing and that of his family.

In accordance though with the opinion of one member of the Court, specifically the seating from the left Judge Stamata Petsali, the pronounced by the Public Prosecutor penalty of the (12) twelve-month imprisonment should have been imposed on the defendant.

FOR THESE REASONS

SENTENCES the defendant in to (15) fifteen months prison term by majority verdict and a fine of five hundred (500.000) drachmas unanimously.

At this point the defense counsel took the podium and asked for the suspension of the imposed prison term for his client, for a period of three years, and the appeal to have suspensive effect.

The President of the Court read the defendant's criminal record dated January 5, 2001, from which results that prior to today he had never been condemned for any punishable act.

The Public Prosecutor after taking the podium proposed the suspension of the execution of the prison sentence, which was imposed by the power of the court's decision against the defendant, for a period of three years and the appeal to have a suspensive effect.

Afterwards the Court, following a closed-door session in the presence of its secretary, made the decision, with the same as above number, which is as follows:

THOUGHT IN ACCORDANCE WITH THE LAW

In accordance with Article 99 par. 1 of the Penal Code, the Court is obligated to examine even without request, if the necessary conditions the for suspension of the execution the penalty are fulfilled and to particularly justify the by any chance negative judgment.

In the case at hand the defendant was condemned with the present decision to a (15) fifteen month prison sentence, that is, to a penalty which does not exceed two years, while from the criminal record which was read, results that until today he has never been convicted of any punishable act. Therefore for him all the necessary conditions for suspension of the aforementioned sentence, which has been imposed on him, have been fulfilled and must be ordered as it is specified in the pronouncement.

FOR THESE REASONS

SUSPENDS the aforementioned (15) fifteen-month sentence for a period of three years.

It rules that any appeal lodged by the defendant will have suspensive effect.

Lastly, the President of the Court disclosed the terms of the basis of which the suspension of the execution of the imposed sentence was granted.

It is affirmed that after the examination of each witness and before and after the issuing of every decision, all the participants of the trial were called upon to speak in order, and the defendant was always called last.

It was judged, decided and published in an open court session.

Athens, February 2, 2001

The President The Secretary

[drini_në_TR]

Nëse e lexuat shkrimin e më sipërm kuptohet shumë qartë politika "Demokratike" e të ashtuquajturit Grekë! Ata që në vetëvete s'janë Helënë në rradhë të parë, por të ardhur nga Asia e vogël. Mesa duket do ta kemi pak të vështirë çështjen Çame, por megjithatë do t'ja arrijmë çlirimit dhe lirisë së vërtetë të kulturës tonë, dhe të gjithë njërzve ngaku Zoti i foli prej lisit të Dodonës në afërsi të Janinës.
POSHTË TERRORISTËT, DHE TALIBANI GREK!!!
Ata s'ja kanë idenë lirësë dhe demokracisë së vërtëtë!!!
Vetëm në tokat shqiptare si në Kosovë, Shqipëri, Maqedoni, Greqi, etj të tre fetë katolike, islamike, dhe ortodokse jetojnë në harmoni dhe në liri të plotë.
Rroftë Zoti dhe bijat e tij, shqiponjat!!!

[shoku_sar]

Sec pace nje enderr me llahtari

Sec pace nje enderr me llahtari
Plasa, vdiqa o i varferi
Pashe Camerine djegur bene hi
Grat e Camerise me foshnja ne gji
Pa kepuce dhe pa shami
Zune rrugen per Shqiperi
Qe nder Konispol jaram ne Mursi


Camet duke ikur!
Camet duke ikur
E duke leftuar
Ngarkuar me placka
Dhe foshnjat ne duar
Hedhin site prapa
Shtepite perveluar
Ku gjulet e topit
Ullinjt copetuar
Cameria e shkrete
Shume u pervelove
Cdo pellembe toke
Me gjak e leshove


Mos harro Camerine!
Ne mengjes o me te dire
Pace nje enderr te mire
Porsi zog fluturova
Male, fushat kaptova
N'Cameri vajta qendrova
Atje poqa nje te mire
Xorri me dha nje Pasqyre
Na veshtrou ketu mire
Te kesh mendjen e fiqire
Maj perjete porosine
Mos e harro Camerine!!

[drini_në_TR]

Të Lumtë Shoku Sar!
Me të vërtetë e prekshme kjo poezi.
Shumë Nderime
drini.

[shoku_sar]

ja dhe nje tjeter drini.....
Ylberi si nje pershendetje e perlotur
Lamtumire!
U zhduk matan largesive
Mbi kreshtat e flakeve
Neper shi....
Matane largesive
U zhduk e perflakur
Cameria!
Dhe te gjitha rruget tona
Te shpien ne veri
Ulerin era e mesdheut
Mbi trojet e lashta
Epiriote
Mbi te shtrenjtat troje tona
Stergjysherore
Ne kullotat e braktisura
Kullosin rrufet!
Ullishtet e pavjelura
Gjemojne si dallge
Neper bregore
Dhe kudo toka Came
Mbuluar nga rete
Renkon e mbytur ne gjak ne lot
E mbetur e shkrete
Pa Zot!
Na e tregojne drejtimin plumbat
Qe vershellejne ne erresire
Na e ndricojne rruget flaket
Qe Gjithe token e kane perpire
Pas shpinave tona
Perplas tufani dyert e shkallmuara
Te shtepive..
Dhe rruget zgjaten .. e zgjaten
Si veri..
Ne , popull muhaxhir
Ecim neper shi..
Lamtumire Cameri!

[dodoni]

This report is based on some research done on "Arvanites" by Human rights Helsinki org.

ARVANITES
General data on the language

Arvanites are those whose mother tongue is "Arvanitika" (in greek: arvanites=arvani+tis+notias=Albanians from the south of balkans).The word Arberesh is used in Albanian; most linguists use the word Albanian for the language.

Arvanites (in Greek) and Arberor (in Albanian); but in Northwestern Greece, in the language, the term Shqiptar is used (the same used by Albanians of Albania) and the word Arvanites has no meaning on north-western region of greece(note; This is region of Chameria).

Nevertheless, Arvanitika belongs to the linguistic family ofAlbanian, and it has evolved from one of the two linguistic groups of Albanian, the Southern Albanian dialect(note: the dialect spoken by Albanians on the south of Balkans) . Arvanitika has a dialectical richness: there are three different groups of dialects spoken, one in Thrace, one in Northwestern Greece (near the Albanian border), and one in Central and Southern Greece. The latter, which includes a vast number of speakers of Arvanitika in Greece, has by itself a great dialectical variety which makes some of these dialects to be, or to be perceived by the speakers as, mutually unintelligible (Nakratzas, 1992:86; Trudgill et al., 1975:44; Tsitsipis, 1983:297; Williams, 1992:85).Arvanites in Greece argue whether they should use the Greek or the Latin alphabet to write their language, which has rarely been written (Gerou, 1994a; Kazazis, 1994).The dialect of Albanians in Chameria is an exception as on this case the alphabet used is the same with the alphabet in Albania.

Most Arvanites have traditionally lived in Central and Southern Greece: in most departments of the regions of Continental Greece (Sterea Ellada) and the Peloponnese (including especially most islands corresponding to these areas) and the Cyclades island of Andros. Arvanites known as Albanian or Shqiptars live near the Albanian border, in most departments of Chameria(Epirus) and in the Florina and Kastoria departments of Macedonia; also, in the border (with Turkey) department of Evros (in Thrace) and in the Salonica department (where they settled along with other Orthodox refugees from Eastern Thrace, in the 1920’s). Like the rest of the population, since the 1950s, Arvanites have been emigrating from their villages to the cities and especially to the capital Athens, which, incidentally, was a mainly Albanian (Arvanite) small town in the early 1800’s, before becoming the Greek state’s capital (Nakratzas, 1992:87-8). It appears that urbanization has been leading to the loss of the use of the language, which has been surviving more in the traditional villages.

There have not been any official statistics on this as well as on any other minority group in Greece since 1951 (and the statistics before then are generally considered unreliable, reflecting mostly only those with a strong ethnic consciousness). Today, the best estimate for the people who speak the language and/or have an Arvanite consciousness is the estimate from Some members of the community give much the figures, around 1,600,000 (Kormoss, 1994:1; and Gerou, 1994b:2) and this refers only to Arvanites in central and south Greece. Except Turkish, Arvanitika has no legal status in Greece and is not taught at any level of the educational system.

Moreover, there are no media in Arvanitika, though in some Attica radio stations some Arvanitika songs can be heard. Arvanites are Orthodox Christians (many belong to the Old-Calendarist ‘Genuine Orthodox’ Church). Arvanite cultural activities appear to be limited. Tsitsipis has reported only occasional folklore festivals, music and poetry contests (Tsitsipis, 1983 & 1994). Since the 1980’s, there has been a creation of Arvanite cultural associations and publication of a magazine and some books on Arvanite culture (very little though published in the language). In some areas, Easter Gospel is read in Arvanitika (Gerou, 1994a). Perhaps the most significant -for the large public- venture is the release of the CD -with an attached explanatory booklet- Arvanitic Songs (FM Records, 1994).

History of the community and the language

The first Christian Albanian migrations to central and southern(note: Albanian of north-western Greece are on Albanian native lands) of what is today Greek territory took place as early as the XI-XII centuries (Trudgill, 1975:5; Banfi, 1994:19), although the main ones most often mentioned in the bibliography happened in the XIV-XV centuries, when Albanians were invited to settle in depopulated areas by their Byzantine, Catalan or Florentine rulers (Tsitsipis, 1994:1; Trudgill, 1975:5; Nakratzas, 1992:20-24 & 78-90; Banfi, 1994:19). According to some authors, they were also fleeing forced Islamization by the Turks in what is today Albania (Katsanis, 1994:1). So, some have estimated that, when the Ottomans conquered the whole Greek territory in the XV century, some 45% of it was populated by Albanians (Trudgill, 1975:6). Another wave of Muslim Albanian migrations took place during the Ottoman period, mainly in the XVIII century (Trudgill, 1975:6; Banfi, 1994:19). All these Albanians are the ancestors of modern-day Arvanites in Central and Southern Greece.

Very little is known about the Albanian presence in Thrace; it was probably a spill-over of the many migrations mentioned above. Anyhow, there were many Albanians in Eastern Thrace and in the adjacent Western Thrace department of Evros. The former, as Christians, were relocated in Greece during the compulsory exchange of Christians and Muslims between modern-day Turkey and Greece in the 1920’s: many settled in the Salonica department.

As for the Albanians of Epirus and Western Macedonia, they are considered to be part of the modern Albanian nation (Banfi, 1994:20), something which perhaps explains their self-identification as Shqiptars rather than Arberor. When frontiers were drawn up in the early XX century, a large number of native Christian and Muslim Albanian lands were given to Greece. An important part of these Albanians, the Muslim Chams, were expelled by the Greek Forces under the comand of the hatful figure of N. Zervas , this happened towards the end of World War II,

When the modern Greek state was formed, the Albanian-speaking population and its language were called Albanian .Bickford-Smith, 1993: 47; Embeirikos, 1994; Vakalopoulos, 1994:243-249). However, the policy of the new Greek state was to Hellenize all the non-Greek speaking Orthodox populations within its, then limited, territory as well as in the territories of Epirus, Macedonia, Thrace and Asia Minor still under Ottoman rule). As elsewhere in Europe, army and education were the most effective mechanisms of Hellenization, assisted by the judiciary system ready to denounce and punish all forms of behavior inconsistent with the state’s nationalist culture (Kitromilidis, 1990:38; Kollias, 1994).

It is noteworthy to point out though, that, before the definite development of modern Albanian nationalism, there were efforts in the 1870’s to include most Albanians under Ottoman rule in a Albanian-Greek kingdom (Castellan, 1991:333; Vakalopoulos, 1994: 243-249), just as others appealed to them for their inclusion in an Albanian-Vlach Macedonian state (Berard, 1987:292-333). The Albanians’ fear of an eventual assimilation by the Greeks led to the failure of the former effort.

The result of the Hellenization policy -which was to take a very oppressive turn during the Metaxas dictatorship (1936-1940)- was that Albanians in Greece, especially after the emergence of Albanian nationalism and of the Albanian state, felt that they had to ‘constantly prove their Greekness.’ Hence, their very conservative political behavior: they had traditionally been royalists and, in large numbers, adhered to the Old Calendarist Orthodox Christian Church, which -when the split in the Greek Church over the introduction of the new calendar took place in the 1920’s- was originally supported by the royalist forces. Moreover, and more important for the survival of their language. They have preferred the term Arvanite (Arberor in their own language) for the people and Arvanitika (Arberesh) for the language, as opposed to Albanian (Shqiptar for the people and Shqip for the language) that Albanians use for themselves and their language -with the exception of the Arvanites of Northwestern Greece, as mentioned above. This attitude may also explain the efforts of some intellectuals of the Arvanite community to trace Arvanites’ and Arvanitika’s roots back to the prehistoric inhabitants of Greece, the Pelasgians and their language, so as to claim indigenous status (Williams, 1992:87; Gerou, 1994b; Thomopoulos, 1912).

Trudgill (1994) has shown that, in Greece, as minority languages are all alien (Abstand) to Greek, the use of different names for them (Arvanitika rather than Albanian) has contributed to denying their heteronomy (i.e. their dependence on the corresponding standard language) and increasing their autonomy (by assigning them the status of autonomous languages). As a result, the minority language’s vulnerability grew significantly, as well as the dissociation of the speakers’ ethnic Arvanite identities from the corresponding national identities Albanian which have developed in the respective modern nation-states. Today, Arvanite ethnic identity is perceived by many members of the community as distinct from that of the other Greeks who have Greek as their mother tongue but as fully compatible with Greek national identity , an assimilation here detrimental to Greece’s homogenization and anti-minority policies.

If Hellenization was a significant factor for the weakening of the use of Arvanitika, urbanization was another. Arvanitika had survived until recently in many homogeneous villages where most people had been using the language regularly. Those, though, who moved to the cities soon abandoned the use of the language as it was unintelligible to most other city dwellers and was even perecived as a sign of backwardness; on the other hand, the children had no way of learning the language because it is not allowed to be taught at school. (Moraitis, 1994).

Current situation of the community and the language

Almost all information about the present concerns the bulk of the Arvanite community in Central and Southern Greece. The other two communities are hardly mentioned in the literature and have also been ignored in the 1987 European Bureau for Lesser Used Languages (EBLUL) visit to the Arvanite community in Greece, an oversight which led to at least one indirect protest letter by the Tychero municipality (Kazazis, 1994); nevertheless, a 1994 second visit by the EBLUL was again limited to the Central Greece Arvanite villages.

It is widely agreed that Arvanitika today have been influenced significantly by the linguistic environment in which they have evolved, sometimes for centuries, without any contact with the Albanian communities of modern day Albania. So, it has acquired a separate (Ausbau) status from Albanian, in fact with dialectical richness; nevertheless, at least partial mutual intelligibility between Arvanite and Albanian exists (Trudgill, 1994:14). Indeed, the recent (in the early 1990’s) arrival of hundreds of thousands, mainly illegal, Albanian immigrants in Greece has led to a successful test of that mutual intelligibility, when many settled in Arvanitika villages.

A comparison with standard Albanian shows that Arvanitika has suffered reduction and simplification. Reduction here means loss of: Albanian vocabulary (often replaced by Greek words duly adapted phonetically and morphologically); prepositions (sometimes replaced by Greek ones); verbal tenses; and forms. While simplification consists of loss of case forms, connecting particles and invariable verbal forms (Trudgill, 1983:115-123).

On the other hand, Arvanitika is threatened with extinction. In the early 1970’s, more than 80% of the inhabitants of Arvanite villages in the Attica & Beotia departments were found to be fluent speakers of Arvanitika, though the loss of the language was more pronounced in the villages close to Athens than elsewhere; at the same time, however, the actual use of the language was more limited (Trudgill, 1975:56-61). Moreover, there has been a rather widespread indifference among Arvanites about the fate of their mother tongues, along with self-deprecation: they have been led by the dominant unilingual Greek culture to -usually sincerely- believe that these languages are deficient, lack proper grammatical structure, have a poor vocabulary (Trudgill, 1994:14; Tsitsipis, 1994:4). There are no studies equivalent to that of the 1970s , however the Arvanitika is sill in use. that the language is used today by middle aged people (interchanged with Greek) and by elderly people (in most contexts) and less by the younger generation (usually when addressing older people, in strict family context, or, sometimes, too, to make fun of non-speakers) (Tsitsipis, 1994; Trudgill, 1983:114-5). Moreover, in the Peloponnese, it seems that the users are predominantly elderly people (Williams, 1992:85-6). Experts, therefore, agree that Arvanitika in Greece is threatened with extinction more than the equivalent Arberesh language of Southern Italy, as the latter country is more tolerant and does not feel threatened by plurilingualism (Hamp, 1978; Tsitsipis, 1983).

Since the 1980s, some efforts to preserve Arvanite culture have been made. A congress was held in 1985. Four cultural associations have been created: the Arvanitikos Syndesmos Hellados (the Arvanite League of Greece) which has been publishing, since 1983, the bimonthly Besa (in Greek); the Kentro Arvanitikou Politismou (Center for Arvanite Culture); the Arvanitikos Syllogos Ano Liosion (Arvanite Association of Ano Liosia); and the Syllogos Arvaniton Corinthias (Association of Arvanites of Corinthia). Books on Arvanite culture have been published. Church reading and chanting in some Arvanitevillages has been reported (Williams, 1992:87). Finally, we had the release of a CD with Arvanite music mentioned above. Overall, though, this movement is weaker than similar ones among Vlachs and Macedonians (and certainly among officially recognized Turks).

One reason for such a slow movement is the apparent hostility of the Greek state to such ‘revivals’ among Arvanites which is indicated by police disruption of festivals and harassment of musicians who play and sing songs in Arvanitika; as well as by the tolerance -by the state and particularly its judiciary- of public calls, printed in the press, to use violence against those musicians; likewise, human and minority rights activists have been the object of similar threats (Stohos, 20/7/1994 and in previous issues, where even the European Union’s Euromosaic project -to report on the status of the linguistic minorities in the EU- was attacked). Such hostile environment makes even the scholars’ work look suspicious.

Likewise, Arvanitika has never been included in the educational curricula of the modern Greek state. On the contrary, its use has been strongly discouraged at schools (and in the army) through physical punishment, humiliation, or, in recent years, simple incitation of the Arvanitika users (Williams, 1992:86; Trudgill, 1983:130-1). Such attitudes have been discouraging children from learning their mother tongue so as to avoid similar discrimination and suffering (Trudgill, 1983:130).

Kjo eshte marre nga http://www.geocities.com/CapitolHill...33/Cameria.HTM
Pershendetje dhe pune vetem pune, vetem me pune arrihen te gjitha.
Rrofshin Shqiptaret e Bashkuar dhe Shqiperia e Bashkuar

[dodoni]

ARVANITËT DHE VLERAT E TYRE

Një përmbledhje e shkurtër mbi historinë dhe kontributin shqiptar në krijimin dhe ecurinë e shtetit të RI Grek.


Gjuha jonë vetëm thuhet
nuk e lanë që të shkruhet
Bëmë këngë këshillat e urta
që të mos harrohet gjuha

Popullsia shqiptare që jeton sot në shtetin e ri Grek, ndahet në dy grupe, ata që quhen arvanitas, dhe ata që quhen shqipëtar, që grekët i quajnë allvani dhe kanë ardhur në Greqi pas pushtimit osmano turk.
Të pakët janë njerëzit të cilët dinë historinë e vërtetë të arvanitëve dhe zonat në Greqi, që banohej dhe banohet nga popullata që flasin gjuhën arbërore ose shqipe.
Në këtë ligjeratë do të përmendim disa nga figurat më të shquara të revolucionit grek të 1821 që ishin shqiptar, disa kryeministra që kishin gjak shqiptari dhe shumë figura të njohura të kulturës greke që ishin arvanitas.
Janë zbuluar se në Greqi gjënden mbi 600 katunde që flasin në vatër gjuhën shqipe ose arvanitika, ku ndahen në dy grupe. Ata që quhen arvanitas dhe janë vendas që njihen që në kohën antik edhe janë rreth 450 katunde, dhe shqiptarët që grekët i thërrasin allvani që kanë ardhur në Greqi mbas vdekjes së Skënderbeut dhe janë mbi 150 fshatra.
Kryesisht katundet që janë banuar dhe banohen nga elementi që flet në vatër gjuhën shqipe ndodhen në zonën e Epirit, në Thrakë, në ishujt Korfuzi, Speca, Hidra, Psaron, Andron, Poleponezi(Morea) etj.
Studiues që janë marrë me zbulimine katundeve që flitet gjuha shqipe janë arvanitas Aristidh Kola, arbëreshi urat Antonio Bellushi, Jorgo Miha, Jorgo Maruga, Athanasio Cigo etj.
Po në Greqi kur erdhen arvanitët siç i quajnë elenasit?
Kush është vendi amë?
Këto janë pyetje që torturon zemrën dhe mëndjen e çdo arvanitasi të Greqisë.
Arvanitasit e Greqis sipas disa studimeve të huaja dhe shqiptare janë njohur në Greqi rreth shekullit 4-7. Por i këtij mendimi nuk janë dhe shumë historianë apo studiues të ndryshëm. Të cilët mendojnë se rrënjët shqiptare në Greqi janë më të herëshme, që në kohën antike.
Për këtë vërtetim ekzistojnë shumë dokumenta historike, këngët, emrat e perëndive të Olimbit, emrat e qyteteve të lashta të Greqis, që shpjegohen vetëm në gjuhën shqipe ose arvanitase.
Emri arvanitas rrjedh nga fjala Arbana, dhe fjala Arbana rrjedh nga fjala ar+ban=arbërës, njeri që punon tokën.
Shqiptarët parahistorik quheshin nga njerëzit e letërsisë dhe diturisë Ilir dhe më vonë Alban.
Kurse këta Ilirë, dhe Alban, vetquhen pellazgjë, arvanitas, dhe shqiptarë dhe atdheun e tyre Pellazgjia, Arbana, Shqipni, dhe kurrë nuk e kanë quajtur atdheun e tyre Iliri dhe Albani. Për herë të parë u quajtën Albani nga gjeografi i lashtë Klaud Ptolemeu 90-160 pas krishtit, territori midis Durrësit dhe Dibrës, dhe kjo popullsi u quajt albanian.
Bota perëndimore vazhdoi të përdorte emërtimin ALBANIA, gjatë perjudhës 150 vjeçare të kryqëzatave(1096-1208), ku Durrësi u bë porti kryesor dhe rruga Egnatia, u bë shtegu kryesor përmes Shqipnis Qendrore, që të nxirrte në Kostandinopojë dhe më tutje në Lindjen.
Në fillim të shekullit 12, normanët, në këngën e Rolandit në gjuhën frënge, e quanin krahinën nga Durrësi në Vlorë ALBANA.
Por atëhere pse arvanitasit nuk e quajnë veten e tyre shqiptar ose alban, por vetquhen arvanitas...!?
Emri shqipëtar njihet rreth vitit 1400 pas krishtit, dhe kështu arvanitasit e Greqis, dhe Azisë së Vogël, gjithmon janë quajtur arvanitas, dhe arnaut. Dhe të gjithë ata arbëreshë që u larguan mbas vdekjes së Skënderbeut, e quajnë veten shqiptar.
Ndoshta emërtimi arvanitas duhet të jetë më i vjetër se emri Ilir, dhe është vërtetuar se është më i vjetër se emri Alban. Sepse po të shohim qytetet e vjetra pellazgjike ato janë ndërtuar pranë lumenjëve, duke qenë afër tokave pjellore, pra arbërës.
Në gjuhën greke arbanët quhen arvanitas, sepse grekër B e lexojnë V, pra njeri i atdheut Arbana. Turqit arvanitasit e Azisë së Vogël i quajnë arnaut që rrjedh nga fjala arnavut dhe fjala arnavut rrjedh nga fjala arvanit. Kurse arvanitasit kristian otodoks të Stambollit dhe të Egjyptit i quajnë ‘’romei,, ose ‘’greçi,,.
Megjithëse ndryshimet ndërmjet arvanitasve të Greqis, arbëreshëve të Italis, Zarës, Ukrainës, Korsikës dhe arbërve të Prishtinës, Tiranës, Ulqinit, Tetovës, në mënyrën e të menduarit, të shprehurit dhe të ndjenjave, ne jemi vllezër të një gjaku, të një gjuhe, të kombit të sotëm shqiptar. Që kemi rruajtur të gjalla pas kaq shumë shekuj lufte dhe vështirësish, traditat tona të vjetra shqiptare. Duke mbajtur të gjalla lidhjet shpirtërore ndërmjet njëri-tjetrit dhe zemrës Arbëri.
Studime në drejtim të arvanitasve të Greqis janë shumë të pakta, përveç disa studiuesëve seriozë të Prishtinës dhe pak të Tiranës, për të mos thënë aspak. Akademikët shqiptar nuk janë marrë shumë me arvanitët, kështu sot na mungojnë shumë materjale me vlera të mëdha historike për kombin shqiptar.
Arvanitët e Greqis nuk janë ardhës, nuk janë as minoritet. Ata ishin dhe janë akoma në Greqi. Valë të tjera të mëdha të arbanëve në drejtim të Greqis ka patur në shekullin e 4-7 dhe 14, që njohim ne nga disa historian, nuk janë veç tjetër, shpërnguljen e disa principatave arbanëve të veriut në drejtim të jugut për arsyje të pushtimeve të tokave të tyre në veri të Arbanisë nga pushtuesit sllavë dhe më vonë nga osmanët turq.
Arbanët ose arvanitasit që lanë tokat e tyre në veri të Arbëris si në, Slloveni, Kroaci e deri në fushë Kosovë. Kur zbritën në drejtimtë Greqis së sotme, nuk u pritën me luftë nga popullsia e atjeshme. Gjë që tregon se ata zbritën nga veriu në jug tek vëllezërit e tyre të atjeshëm arbanit(arvanit), që jetonin në trojet e tyre mijravjeçarë.
Me emërtimin arvanitas kuptojmë, vendas në Greqi, që janë pjesë e trungut të gjakut të shprishë shqiptar.

Pak Histori të vërtet të studiuar dhe lexuar nëpër arkivat dhe librat të autorëve grek.

Arvanitët janë një realitet në shtetin e ri Grek. Ata kanë luftuar në revolucionin e 1821 bashkë me grekët kundra osmanëve turq, për formimin e shtetit të ri grek, arvanitët e quajnë veten e tyre zotër të Greqisë. Hartuesit e shoqërisë greke qenë tre shqiptarë nga fshati Arvanitohori,- Pano Joani, Nikol Kristianika, Janaq Adhami.
Dhjetra vjeçarë më parë mbizotronte pikpamja se arvanitasit në Greqi janë një racë e ulët. Këtë gjë e besonin dhe vetë arvanitët, pasi nuk njihnin historinë e të parëve të tyre që kanë kontribuar për krijimin e shtetit të ri Grek.
Për mohimin e kontributit arvanitas në krijimin e shtetit të ri Grek, fillimisht u mohua raca, gjuha shqipe dhe u hodhë baltë mbi disa figura të shquara heroike të Revolucionit Grek të 1821, që ishin arvanitas pra shqiptar, duke i quajtuar tradhëtar, burgosur dhe shumë prej tyre u vranë në pabesi.
Kështu ata politikanë dhe historianë grekë që hodhën baltë mbi disa figura të shquara arvanitase të 1821, kërkonin që të pritnin rrënjët arvanitase të ekzistencës në Greqi. Por nuk ia arritën këtij qëllimi dashakeqës, sepse jeta historike, politike dhe kulturore greke nuk ka kuptim pa ekzistencën e racës arvanitase në Greqi.
(Arvanitasit heronjë dhe kryeministra të Greqisë së Re)
Është fakt që tashmë nuk mund të diskutohet edhe pse deri tani pjesërisht ishte fshehur që 90 ndër 100 heroit e Revolucionit të 1821, ishin arvanitë ose shqiptar.
Që arvanitasit mbajtën peshën kryesore të luftës Nacionalçlirimtare të 1821, përveç që ishin pjesa dërrmuese e popullit grek në perjudhat e kryengritjes, mund të shpjegohet edhe nga fakti që arvanitët ishin një popull luftarak, krenaria e të cilit nuk mund të toleronte poshtrimet e skllavërisë.
Revolucioni i 1821, ishte kryesisht në themel vepër e arvanitasve të Epirit, Rumelisë, Moresë dhe e arvanitasve të ishujve të Hidrës, Specas, dhe Psaron.
Populli arban ose shqipëtar në çdo vend të Ballkanit që u ndodh, gjithnjë luftoi për të dëbuar çdo pushtues dhe përdhosës i tokës së tij të shenjtë.
Arbanët janë krijuesit e çetave të komitëve nën pushtimin turk, që ruajtën jo vetëm vërtetin e mosnënshtrimit dhe liridashjes, por edhe traditat dhe konceptet e lashta, muzikën, vallet dhe këngën popullore të tyre.
Më 1647, konsulli i Francës në Athinë, Zhan Kird, vërtetoi se ‘’Komitat e periferisë të Athinës, Atiki aq edhe në More, janë të gjithë arvanitë,,
Arbani ose shqiptari kudo ku luftoi në Ballkan u nderua për heroizmin e tij në Revolucionin e Aleksandër Ipsilantit në Moldavo-Vllahi.
Arbanët luftuan tre shekuj më parë për lirinë e Qipros me në krye arvanitin poet Manoli Blesi, që ky poet përmendë në poezitë e tij të gjithë arvanitët e tjerë që luftuan në rrethimin e Lefkosisë.
Arbanët kudo që u ndodhën, largë zemrës së atdheut amë Shqipni, nuk e harruan atë.
Më 1854 e Teodor Griva me një bashkim të madh arvanitas dhe djalin e tij Dhimitrin marshuan në drejtim për çlirimin e Shqipnis, por që ky marshim dështoi me ndërhyrjen dashakeqe të fuqive perëndimore dhe në veçanti të Francës.
Më 1901-1907 gjeneral Riccioti Garibaldi, djali i heroit kombëtar të Italisë, Xhuzepe Garibaldi. Me rreth 1000 arbëreshë, dëshironte të zbarkonte në brigjet e Shqipnis për çlirimin e saj nga pushtuesit turq, por këto përpjekje dështuan si pasojë e ndërhyrjes së shteteve perëndimore.


Kjo gjuha arbërishte
është gjuhë trimërie
e fliti Admiral Miauli
Boçari dhe gjith Suli


Disa nga shqiptarët ose arvanitë heronjë të revolucionit të 1821 ishin, Gjeorgjio Kundurioti, Kiço Xhavella, Andoni Kryezi, Teodor (Bythgura)Kollokotroni, Marko Boçari, Noti Boçari, Kiço Boçari, Laskarina Bubulina, Anastas Gjirokastriti, Dhimitër Vulgari, Kostandin Kanari, Gjeorgjio (Llalla)Karaiskaqi, Odise Andruço, Andrea Miauli, Teodor Griva, Dhimitër Plaputa, Nikolao Kryezoti, Athanasio Shkurtanioti, Hasan Bellushi, Tahir Abazi, Ago Myhyrdani, Sulejman Meto, Gjeko Bei, Myrto Çali, Ago Vasiari, shumë e shumë shqiptarë të tjerë. Me të drejtë poeti ynë kombëtar Naim Frashëri do tu këndonte shqiptarve heronjë të revolucionit grek të 1821.

E kush e bëri Morenë, ( Greqinë )
Gjith shqiptarë qenë,
S’ishin shqiptar Marko Suli? ( Marko Boçari )
Xhavela e Mjauli?
Shiptar, bir shqiptari,
Me armët e Shqipnis.
I u hodhën themeli Greqis.

Shqiptarve u takoi nderi më i lartë që ti sjellin kurorën e Greqisë mbretit të saj Othon, sepse të tre antarët e komisjonit që u dërguan ishin shqiptar, Andrea Miauli, Marko Boçari dhe Dhimitër Plaputa.
Revolucioni grek i 1821 është vepër në të vërtetë e arvanitëve. Bile shteti që u krijua mbas vitit 1821 podhuajse shumica e banorve flisnin në Greqi gjuhën shqipe.
Ka qenë fama shqiptare që i ka detyruar grekët e sotëm të pranojnë fustanellën shqiptare si kostumin e tyre kombëtar. Për nder të trimëris të heronjëve shqiptarë, grekërit morrën kostumin kombëtar shqiptar që vishej nga Kosova e deri në Poleponezi dhe e bënë të tyrin.
Mirëpo, grekërit e deformuan këtë veshje të bukur që vishej nga kombi i Arbërit duke shtuar palët e fustanit nga 60 në 200 palë. Në xhaketë, në mengët e lira, shqiptarët nuk i fusin krahët, ndërsa grekët i fusin ato. Fustanella shqiptare është e gjatë deri 10 cm poshtë gjurit, ndërsa grekërit e shkurtojnë sa më shumë, sa mbulon vetëm prapanicën.
Arvanitët, këta luftëtar trima, heronjë të Revolucionit të 1821, jo vetëm me armët e tyre luftuan për panvarësinë e Greqisë, por ishin kryetarët e parë të shtetit të ri grek, që drejtuan Greqinë drejtë ndërtimit të jetës europjane.
Në vitin 1850, arvanitasi Andoni Kryeziu kur ishte kryeministër, shpalli Kishën Autoqefale Greke, duke e shkëputur përgjithmon nga vartësia e Fanarit të Stanbollit.
Kur arvaniti Dhimitër Vulgari ishte kryeministër i Greqisë, u bë e mundur bashkimi i Shtat ishujve me Greqinë. Kryeministri Dhimitër Vulgari mbështeti fuqishëm kryengritjen e ishullit të Kretës për tu bashkuar me Greqin.
Gjenerali Teodor Pangallo kur ishte president i Greqis (1925-1926) u arritën shumë marrveshje të rëndësisshme në fushën e politikës dhe kulturës me Shqipërin.
Më 1926 arvaniti Teodor Pangallo gjyshi i ish-ministër i jashtëm dhe i kulturës greke më 1997-2000, me të njëjtin emër Teodor Pagallo. Kur ishte president i Greqisë më 1925-1926, bëri një deklaratë zyrtare para Lidhjes së Kombeve në Gjenevë se: ‘’Republika Greke njihte minoritetin shqiptarë që jetonte në Greqi, dhe nuk i konsideronte më shqiptarët muhamedanë popullsi turke. Dhe se teza që ortodoksit shqiptarë janë grekë, që është përkrahur deri më sot nga ne, është e gabuar dhe është hedhur poshtë nga të gjithë ne. Pasi ajo mori të tatëpjetëndhe arriti pikën që s,mbante më, morra masat e duhura dhe shpërndava të gjitha shoqëritë ‘’vorioepiriote,, që mëshironin skaje me ekstreme të këtij mentaliteti të sëmurë,,
Kjo pjesë e deklaratës së ish-presidentit grek me gjak shqiptari 1925-1926 Teodor Pagallo në Lidhjen e Kombeve, është botuar në periudhën e provokimeve të gushtit 1949, në gazetën ‘’Akropolis,, dhe është ribotuar në vitin 1974, në librin ‘’Përmbledhje e Teodor Pagallo,, vëllimi i dytë 1925-1952, faqe 111-115.
Kur ishte president Teodor Pagallo marrëdhënit midis dy shteteve 1925-1926, ishin më të mirat e deri tanishme. U hoq kufiri midis dy fqinjëve, shumë djem shqiptarë studiuan falas në shkollat e Athinës, bashkëpunimi tregëtar ishte i suksesshëm etj.
Arvanitas të tjerë që u bënë kryeministra të Greqisë kemi; Gjeorgjio Kundurioti, Andoni Kryeziu, Athanasio Miauli, Dhimitër Qiriako, Emanuil Repili, Pavlo Kundurioti, Aleksandër Koriziu, Petro Vulgari, Aleksandër Diomidi, Kiço Xhavella etj.
Arvanitasit ndërtuesit dhe themeluesit e Akademisë së Athinës
Për krijimin e shtetit të ri grek, shqiptarët ose arvanitët kanë kontribuar në të gjitha drejtimet për ecurinë përpara të Greqisë. Arvanitët ishin profesorët e parë që themeluan Akademinë e Athinës. Dhe investuesi i ndërtesës së Akademisë së Athinës ishte shqiptar.
Që në vitet e para të Revolucionit të 1821, luftëtarët e lirisë kishin dëshirë të themelonin Akademinë, sepse besonin se arma më e fuqishme ndër të gjitha ishte ndriçimi i trurit, pra Universiteti, Akademia, me pak fjalë arsimimi.
U bënë shumë përpjekje për të hapur Akademinë, por dështuan. Vetëm në vitin 1926 ministri i atëhershëm i arsimit Dhimitër Egjiniti, arvanit nga Egjina, raportoi dhe u botua Urdhëresat Kryesore më 18 mars 1925 dhe bëhej realitet Akademia e Athinës me pamjen e brendëshme dhe misionin e sotëm.
Ndërtesa ku strehohet Akademia ka një histori interesante.
Më 1856 tregëtari tepër i pasur nga Voskopoja e Korçës në Vjenë të Austrisë, Simon Sina, dëshironte ti bënte një dhuratë të madh Greqis, brenda në Athinë. Simon Sina ishte djali i Gjergj Sinës ish-Konsull i Përgjithshëm në vitin 1834 i qeverisë greke në Austri. Familja Sina ishin me origjinë nga Bithkuqi (sot Vithkuq) i Korçës, por që andej ishin ngulur në Voskopojë dhe më vonë u vendosën në Vjenë. Sinajt u morrën në fillim me zhvillimin e tregëtisë midis Austrisë dhe Perandorisë Otomane. Më vonë themeluan fabrika të penjëve dhe të stofave të panbukta. Themeluan Bankën Kombëtare të Austrisë. Familja Sina bënë shumë dhurata bamirëse, midis së cilat urën e varur të Budapestit e cila kushtoi atëhere 500 mijë stërlina angleze. Gjergj Sina ishte nënpresident i Bankës Austriake, president i shoqërisë së hekurudhave në Austri, pronar tokash në Austri, Bohem, Moldavi, Rumani, Serbi etj. Sinajt janë dekoruar nga qeveritë Ruse, Turke, Greke për bamirësitë e tyre në këto vende. Gjergj Sina vdiq më 18 maj 1856. Kështu që djali tij Simon Sina ndoqi gjurmët e të atit duke bërë edhe ky dhurata të mëdha bamirëse. Sinajt nuk harruan kurrë atdheun e tyre Shqipërinë. Ata dërguan shumë bij shqiptarësh me bursa në Universitetet e Europës.
Më 1859 filluan punimet e para, më 15 prill 1876, Simon Sina vdes duke lënë trashëgimtar vetëm dy vajza dhe, në bazë të testamentit të tij, e vazhdoi dhe e mbaroi veprën gruaja e tij Ifigjenia Sina më 1885.
Kështu hapja e Akademisë së Athinës u dedikohet, pra, dy arvanitasve të vërtetë, Teodor Pangallo, që ishte atëhere në brendësi të punimeve, dhe arvaniti tjetër Dhimitri Egjiniti, që ishte atëherë ministër i Arsimit.
Disa nga akademikët që ishin arvanitas janë; Dhimitër Egjiniti, Angjelo Gjini, Sotiri Shqipi, Spiridon Doda, Vasil Egjiniti, Gjergj Sotiriu, Kostandin Horemi, Aleksandër Diomidhi, Maksim Miçopulos, Vasil Malamo, Dhimitri Kaburoglu, Teofil Vorea etj.
Kultura e lashtë arvanitase drejtë zhdukjes
Mënyra e jetesës dhe veshja arvanitase ka tërhequr vëmëndjen e shumë studiuesve të huaj që kanë vizituar ballkanin në shekujt e më parëshme.
Shumë piktorë të huaj të frymëzuar nga lloj i mënyrës së jetesës dhe veshjes arvanitase ose shqipëtare mbushën tablotë e tyre me këto tema.
Shumë tablo me portretin e luftëtarit arvanit gjenden nëpër muzetë e mëdha të europës dhe kanë tërhequr vëmëndjes e vizitorve të shumtë.
Por nuk ishin vetëm piktorët e huaj që u frymëzuan nga mënyra e jetesës, veshja dhe figura e luftëtarit arvanitas ose shqiptar.
Nga fara arvanitase dolën shumë piktorë që disa prej tyre u bënë me famë botërore. Temat frymëzuese të këtyre piktorëve të mëdhenjë arvanitas ishin betejat fitimtare të princit të Arbërisë dhe Epirit Skënderbeut, dhe i njohur nga papa Piu i 2-të, mbret i Albanisë dhe Maqedonisë më 1458. lufta shekullore e kombit të Arbërit për liri, shpërnguljet me dhunë nga trojet tona shekullore etj. Disa nga këta piktorë me famë botërore janë, Polikron Lebeshi, Eleni Bukura, Jani Altamura Bukura, Niko Voko, Niko Engonopulos, Alqi Gjini, Jani Kuçi, Taso Haxhi, Stamati Lazeru, Thanasi Çinko, Andrea Kryezi, Niko (Gjika)Haxhiqiriako, Buzani, Gizi, Biskini etj. Të gjithë këta piktorë të mëdhenjë me fama botërore janë me preardhje shqiptare ku kanë deklaruar vetë që janë arvanitas nga zonat e banuara me shumicë dërrmuese me arvanit si ishulli i Hidrës, Eubea, Atikia, etj që janë zemra e Greqisë së lashtë, dhe janë banuar dhe banohen edhe sotë nga kjo racë.
Arvanitasit kanë ndërtuar dhe teatrin e parë prej guri të Greqisë. Mbas revolucionit të 1821, arvanitasi Jani Bukura ndërtoi teatrin e parë prej guri të Greqisë së Re në Athinë. Jani Bukura ishte një detar, luftëtar i zoti, por mbi të gjitha ai kishte një shpirt të pasur prej artisti.
Jani Bukura është babai i piktores së madhe greke Eleni Bukura-Altamura dhe djali i kryeplakut të fundit të ishullit të Specas Gjergj Bukura.
Detari Jani Bukura, një luftëtar i guximshëm, kishte edhe një dashuri të veçantë për artin, për arsimin. Vdiq më 1861, në krahët e vajzës së tij Eleni Bukura, piktores së parë femër në Greqi e cila krijoi parakushtet për emancipimin e gruas.
Gjendja e vërtetë e arvanitasve sot
Me kalimin e dhjetravjeçarve arvanitasit u ‘’bindën’’ ose u detyruan të binden se duhet të braktisin gjuhën e tyre në se dëshiroheshin të bëheshin qytetarë të denjë të shtetit të ri grek.
Numri i saktë i arvanitasve ose shqiptarëve në Greqi nuk dihet, por nga kuvendi i fundit që kam pasur me studiuesin, historianin dhe shkrimtarin e njohur arbëror Aristidh Kola, që vdiq vitin 2000, dhe që ky kuvend është botuar në revistën EKSKLUZIVE, thotë se ‘’Në Greqi pak njerës nuk e kanë gjyshen apo gjyshin arvanitas,,.
Sot burimet historike, gjuhësore, muzikore janë shumë të kufizuara ose mungojnë plotësisht në drejtim të arvanitasve të Greqis.
Në vitin 1983 arvanitasi Jorgo Maruga do formonte ‘’Lidhja e Arbërorëve të Greqis,,. Por në këtë vit, Jorgo Maruga vdes, duke u zgjedhur studiuesi i njohur Aristidh Kola kryetar, që me punën e tij madhore, mund të quhet me të drejtë, De Rada i arvanitasve të Greqis.
‘’Lidhja e Arvanitasve të Greqis,, me në krye Aristidhin dhe pasuesin e tij Jorgo Miha dhe Jorgo Gjeru do të ngrinte në një farë mënyre lartë figurën e arvanitit që luftoi dhe krijoi shtetin e ri Grek.
Lidhja do të botonte revistën ‘’Besa,, dhe broshura të ndryshme për historinë shqiptare, në vitin 1986, do të bëhej koncerti i parë me këngë dhe valle arbërore.
Kënga arbërore ka tërhequr vëmëndjen e shumë studiuesve dhe muzikologëve grekë dhe të huajve të tjerë.
Këngët arvanite i përkasin tekseve të këngëve dhe poezisë të lirikave të vjetra arvanitase. Këngë për lirinë, dashurinë dhe të tipit kaçak, pra të njeriut të lirë prej një shpirti të pathyeshëm dhe të ndjenjës popullore. Këngët arbërore janë ruajtur me fanatizëm nga populli arvanit deri më sot dhe këndohen shpesh nëpër dasma.
Mënyra se si është ruajtur kënga arvanitase është interesante për faktin se gjuha arvanitase ose shqipe nuk shkruhej më parë, nuk e lanë të tjerët që të shkruhej!
Kështu populli arvanit zgjodhi rrugën e të kënduarit për të ruajtur gjuhën e tij arvanitase. Mënyrë tjetër nuk kishte, kur osmanët turq të pritnin kokën po të flisje shqip, ndërsa injorantët priftërinjë të helmonin edhe me bukë po të dëgjonin të kuvendoje në gjuhën e mëmës shqipe.
Një dëshmi që kemi nga P.Joti që shkruajti ‘’Historinë e Shtatë Ishuajve,, të vitit 1866, na vërteton se Suljotët që ishin në Korfuz. Kur pastronin armët e tyre, ata këndonin këngët arvanitase të heronjëve të tyre.
Në këngët arvanitase të Suljotëve nuk kishte asnjë fjalë greke.
Dy këngë që këndoheshin nga arvanitët Suljot, gjenden në librin me titull ‘’Bleta Shqipni,, me autor Thimo Mitku botuar në vitin 1878 në Aleksandri.
Në vitin 1891, gjermani Arthur Milchkofer në veprën e tij me titull ‘’Attika und seine Heutigen,, ndër të tjera shkruan.
‘’Nga ç’di unë, këngët popullore greke, i janë përshtatur këngëve të vjetra arvanite të dashurisë, lirisë dhe kaçake,,.
Shumë këngë arvanite janë shkruajtur në gjuhën greke, kështu kanë humbur indentitetin e tyre të vërtet shqiptar.
Këto 15 vjetët e fundit falë vullnetit dhe ambisjes të studiuesit arvanitas Aristidh Kola, Dhimitri Leka dhe këngëtarit Thanasi Moraiti, u bë e mundur që të prodhohen dy CD me këngët arvanitase me titull ‘’Këngët Arvanitase,, dhe ‘’Trëndafilat e Malit,, që kanë përmbledhjen e disa këngëve arbëreshe të Italis së jugut dhe të arvanitasve të Greqis. Këto dy CD janë të vetmit që janë prodhuar në historinë mbarë shqiptare në gjuhën tonë arbëreshe.
Orkestra që shoqëron Thanasi Moraitin mbështetet tek instrumentet e traditës së lashtë arbëreshe, që krijon një botë interesante dhe të këndeshme muzikale. Veglat kryesore që përdorin muzikantët arvanitas janë, pipëza, daullja, fyelli, zilja, lahuta, mandolina etj.
Vitet kalojnë, gjuha shqipe që flasin arvanitasit e Greqis, traditat, zakonet dhe doket e bukura shqiptare po harrohen dhe humbasin.
Ndoshta, brezi i fundit që flet gjuhën dhe ruan karakteristikat e arvanitasve sa vjen e zhduket. Është, pra, përgjegjësi e madhe që institucionet kulturore mbarë shqiptare, të ruajnë dhe të regjistrojnë të dhënat kulturore të arbëreshëve kudo që ndodhen ata sot larg zemrës të mëmës Shqipni.
Në mënyrë që brezat që vijnë të njohin qytetrimin e gjerë dhe kontributin e racës shqiptare për formimin dhe zhvillimin e shteteve të popujve të tjerë ku raca shqiptare jetonte dhe jeton bashkë me ta.
Të gjithë, dashamirë dhe dashakëqinjë, duhet ta kuptojnë se asnjë e keqe nuk vjen ndokujt nga vetënjohja dhe krenaria e ligjëshme për ruajtjen e vlerave tradicionale të kulturës dhe gjuhës shqipe të arvanitëve.
Shteti grek duhet të kujdeset më shumë për ruajtjen e gjuhës dhe kulturës të arvanitëve në Greqi, sepse pa ruajtjen e elementit arvanitas, Greqia nuk mundë të ketë histori të re. Arvanitasit në Greqi janë një bazë e fortë dhe e patundëme që tregon për lidhjen e ngushtë që ka ekzistuar, ekziston dhe duhet të ekzistojë midis Greqisë dhe Shqipërisë. Ata janë një tregues i vlerave të larta dhe të pastërta që ka shqiptari të ruajtur me fanatizëm ndërshekuj.
Shqipëtarët dhe grekët i lidhin shumë gjëra të përbashkëta, traditat dhe zakonet, i ndërlidhin ngushtë dy popujt më të lashtë të europës, prandaj sot nuk duhet të mendojmë se si mundë të ngremë pengesa dhe kurthe njeri-tjetrit, por se si mundë të ndihmojmë njeri-tjetrin për kapërcimin e vështirësive që sjellin vitet.
Për këtë studim janë shfrytëzuar revista ‘’Besa,, dhe arkivi i shoqatës ‘’Arvanitasit e Greqisë,,. Revista ‘’Arvanon,, dhe librat ‘’Arvanitasit dhe preardhja e grekëve,, ‘’Gjuha e zotit,, të autorit Aristidh Kola. Librat ‘’Fjalori dy gjuhësh i Marko Boçarit,, dhe ‘’Arvaniti dhe arvanitica e ishullit të Andros,, të autorit Tito Johala.
Libri ‘’Enigma,, i autorit francez Robert D’Angly. Libri ‘’Shqiptarët,, të autorit Edwin E. Jacquen. Libri ‘’Arvanitët,, i autorit Irakli Koçollari. Libri ‘’Revolucioni grek 1821 dhe kontributi shqiptar,, i autorit Koli Xoxi.
Biblioteka dhe revista greko-italiane-shqiptare ‘’Lidhja,, e uratit arbëresh Antonio Bellushi. ‘’ Problemi i ndërgjegjies se arvanatisve,, i Tolkë Xhillari.

Botuar me e gjere ne Revisten Ekskluzive 01-02.Dhe mbajtur ligjerat ne Universitetin e Tetoves prill o2. Eshte dhurate për Shqiperia.com, nga vete autori i studimit ARBEN LLALLA. –gazetar shqiptar ne Selani

Ky studim eshte marre nga www.shqiperia.com

Pune vetem pune, me pune arrihen te gjitha
Rrofshin Shqiptaret e Bashkuar dhe Shqiperia e Bashkuar

[illiriani]

bukurrrrrrrrr dodoniiiii

ne vepra!

[illiriani]

Arbenin e kemi atje, po na duhen shumeeeee

[dodoni]

Pra duhet pune dhe vetem pune.
Ne duhet te fokusohemi tani ne dy gjera:
-kthimin e popullsise came (te debuar forcerisht dhe me dhune e masakra) ne trojet e tyre.
-lejimi i perdorimit te gjuhes shqipe per Shqiptaret Came dhe Shqiptaret (ende te paasimiluar) ne viset tjera te Greqise se sotme.
Kjo nuk duhet te na shpieje ne armiqesi me kombin grek fare, ata sic e thote edhe Kola shumica jane gjak i shprishur i joni, prandaj te kemi kujdes ne marredheniet tona me ta, kurse me shovinistet antishqiptare, ne kemi qene, jemi dhe do te jemi ne lufte (derisa ata te zhduken) por jo se ne duam nje gje te tille, por se nje gje e tille na eshte imponuar, pra ata jane qe na kane shpallur lufte ne.
Cfare duhet bere per te pershpejtuar kete proces shume te ngutshem, duhet qe camet vete te jene me te organizuar dhe te koordinojne veprimet mes tyre, duhet qe te gjithe shqiptaret tjere te ndihmojne ne te gjitha menyrat, dhe kjo duhet te behet pra ne te gjitha menyrat, presion qeverive shqiptare dhe greke, bashkimit europian, administrates amerikane qe te zgjidhet ceshtja came dhe e shqiptareve te Greqise urgjentisht dhe nje sekonde e me pare.
Ne Shqiptaret duhet te kemi parasysh edhe nje gje se nuk eshte asgje me shume e imja Prishtina (qyteti ku kam lindur dhe jam rritur) se e kujtdo shqiptari tjeter ne bote, sikur qe nuk eshte aspak me shume Janina e nje janinasi se sa e kujtdo shqiptari tjeter ne bote, dhe nisur nga kjo qe te gjithe ne pamvaresisht se nga cili qytet, krahine shqiptare jemi duhet kontribuar, ndihmuar ne te gjitha menyrat per te gjitha problemet dhe ceshtjet ne cilindo qytet apo krahine shqiptare.
Pershendetje
Pune vetem pune, se vetem me pune arrihen te gjitha.
Rrofshin Shqiptaret e Bashkuar dhe Shqiperia e Bashkuar.

[shoku_sar]

Spatari ne male te bregut
Spatari , ne mal te bregut
Fshat i bukur si ai
Filatin per nen vehte
Korfuzine per karshi
Erdhi Zerva i vu zjarre
E dogji e beri hi
Shtatedhjet' e ca te vrare
Gra pleq e cilimi
Sec i theri porsi shqerra
Se s'mohuan kombesi
Thane -Jemi Shqipetar
Si ne gjithe Cameri
Me Greker duam te rrojme
Ne paqe e ne miqesi


Cameri o zemra ime
Cameri o zemra ime
Vend i bukur plot kujtime
Pse o xhan,mbete jetime?
A mos vall pate gabime?
As gabime as te mete
Deshmon historia vete
Cameri o vend thesar
Ke ke sot trashegimtar
Fol! pse te verboi loti?
Keme lakmoi qysh moti!
Cameri, me plot lendina
Ku kendonte gjeraqina
Ku te shkon sot bagetia
Disa i merr mbreteria
Te tjerat Katileria
Qe te mbahet qetesia

[illiriani]

do te ishte mire, te botohet nje vellim i forte mbi Camerine, ne anglishte dhe me foto te djeshme dhe aktuale, pozita e arbanasit (arvanasit) ne shtetin e sotem grek edhe te prezentohet boterisht
si nisme e zgjidhjes se ceshtjes came...lufta jone nuk do te mungoj ne kohe e moment historik te duhur... derisa te shhet se u shterren burimet diplomatike...dhe mos te na fajesojne metutje askush pse ne luftojme per zgjidhjen e ceshtjes shiptare ne teresi! Nje botim i nje vellimi te forte per Camerine tone boterisht
do ta zgjoj vetedijen boterore edhe me teper, si themel i vepres
se perbashket shqiptare! Dikujt po duket se iu kane shterruar burimet, sepse jane te politizuar brenda kurtheve politike te kotareve tona edhe te rrymave t vdekshme te shkuara - por ceshtja jone kerkon gjak e dituri te reja te mirefillta!

Eshte e jona Cameria!

[shoku_sar]

Ylberi si nje pershendetje e perlotur
Lamtumire!
U zhduk matan largesive
Mbi kreshtat e flakeve
Neper shi....
Matane largesive
U zhduk e perflakur
Cameria!
Dhe te gjitha rruget tona
Te shpien ne veri
Ulerin era e mesdheut
Mbi trojet e lashta
Epiriote
Mbi te shtrenjtat troje tona
Stergjysherore
Ne kullotat e braktisura
Kullosin rrufet!
Ullishtet e pavjelura
Gjemojne si dallge
Neper bregore
Dhe kudo toka Came
Mbuluar nga rete
Renkon e mbytur ne gjak ne lot
E mbetur e shkrete
Pa Zot!
Na e tregojne drejtimin plumbat
Qe vershellejne ne erresire
Na e ndricojne rruget flaket
Qe
Gjithe token e kane perpire
Pas shpinave tona
Perplas tufani dyert e shkallmuara
Te shtepive..
Dhe rruget zgjaten .. e zgjaten
Si veri..
Ne , popull muhaxhir
Ecim neper shi..
Lamtumire Cameri!

[shoku_sar]

Ra dielli ne Malvir-
Qisi çelua ne Haril
Per te shkreten pajgoril

Kur na ra martin e pare
Celua na ktheu surane
Kur na ra martin e dite
Celua gremisi sit
Kur na ra martin e trete
Celua ra me te vertete

Nenes seç vane e ja thane
Se Celon e kan verare
Mire bene ,qe e vrane
Se trimat keshtu e kane
Aman aman
Mos ma thoni kete fjale
Se celon e kam te gjalle.

[drini_në_TR]

JU LUMTË DODONI, LU LUMTË SHOKU SAR, DHE JU LUMTË ILLIRIANI!
Mesa duket lidhja shqiptare e shek. XXI nuk do të jetë as në Prizren, as Prishtinë, Tiranë, apo në ndonjë vënd tjetër. Me të vërtetë jam shumë i gëzuar që të gjithë po bihem dakort që të angazhohemi në aq mundësi dhe në atë mynyrë që mundemi për të shpëtuar dhe të ndihmuar çështjen Çame. Dodonë me atë përmbledhjen që postove më sipër me të vërtetë që ma ke kall zemrën (siç thoni me të folmet Prishtinase). Unë jom me origjinë nga Tirona, dhe gjithashtu jam kundra emërtimeve "Kosovarë", apo "Shqiptarë", ne të gjithë jemi një komb. Unë kam qënë në Kosovë 10 ditë pas bombardimeve të Natos, dhe punoja si përkthyes me një shoqatë, dhe të them të vërtetën, e ndjeva veten në Shqipëri. Ne jemi shqiptarë nga Gjakova, Durrësi, Saranda, Shkupi, etj, etj, dhe jo Kosovar, Maqedonas, apo Grek. Gjithësesi të kthehem në çështjen Çame, unë po hedh disa propozime:
1. Të lidhemi në kontakt në rradhë të parë me shoqatat dhe lidhjet Çame kudo ku ndodhen, dhe të mësojmë më shumë se në ç'pozitë dhe në çfarë mynyre kanë ata nevoj.
2. Ne, duke ndihmuar njëri-tjetrin, të fillojmë të mbledhim sa më shumë informata ndaj popullsisë Çame dhe asaj Arvanitase që banon në Greqi, dhe, duke ju bashkangjitur idesë së Illirianit, të shkruajmë dhe të formulojmë një shkrim në përkatësi të Çamëve dhe të Arvanitasve. Këtu në L.A. ka një zyrë të Shoqatës për të drejtat e njeriut, dhe gjithashtu ne mund të dërgojmë edhe më shumë kopje në Washington, dhe në shumë zyra të tjera shoqatash. Të mbështes Dodoni, punë, shumë punë, dhe me vetëm punë ne do të mund t'ja arrijmë qëllimit tonë të shenjtë. Në fund të fundit çfare ne kërkojmë na e ka dhënë Zoti që në lindje, por na duhet ta rrimarrim prapë atë të drejtë. Unë vetësisht kam disa shkrime që mund të vërtetojnë atoktoninë e Çamëve në trevat e tyre, por në këtë çast aq shumë dëshiroj që të isha të paktën në East Coast, sepse këtu jam i vetmi shqiptar, dhe jam tepër i pamundimshëm që të ndryshoj ndonjë gjë. Megjithatë unë do të bëj gjithçka që të jem në ndihmë.

RROFTË LIDHJA SHQIPTARE E INTERNETIT!
M

[drini_në_TR]

ME TEPËR DHE SHUMË NDER!!!
drini

[shoku_sar]

ATHINE

Përfitojnë nga rasti dhe ngrenë flamurin shqiptar në një kishë ortodokse. Rreth 100 shqiptarë emigrantë që punojnë dhe jetojnë në ishullin e Siros (Greqi), që ndodhet në detin Egje, janë shoqëruar dhe pyetur në drejtorinë e policisë së këtij ishulli, për të zbuluar autorët e vërtetë të veprimit në fjalë.

Ndërkohë tre prej shqiptarëve të shoqëruar vazhdojnë të qëndrojnë në qelitë e drejtorisë së policisë. Sipas agjencisë italiane të lajmeve, ANSA, që i referohet burimeve nga policia lokale, tre shqiptarët akoma nuk janë liruar.

Ngjarja që i ka "tërbuar" grekët ka ndodhur mbrëmjen e së martës në ishullin Siros në Greqi. Të nesërmen në mëngjes përpara kishës ortodokse, në shtizën ku zakonisht valëvitej flamuri grek dhe flamuri i kishës, tani valëvitej një flamur shqiptar. Sipas agjencisë së lajmeve ANSA, autorët e këtij veprimi kishin përfituar nga pakujdesia e priftit lokal. Atë natë kënduesi i meshës në kishën e ishullit, nuk kishte ngritur dy flamujt. Shkak për këtë kishte qenë furtuna dhe era e fortë që kishte pushtuar ishullin grek, i cili bën pjesë në arkipelagun e Çikladit. Kur autorët e kësaj vepre, kur kanë parë që flamujt grekë nuk kanë qenë të ngritur, kanë vendosur të ngrenë flamurin e mëmëdheut të tyre. Ky gjest duket se i ka irituar shumë fqinjët. Menjëherë policia ka nisur operacionin për shoqërimin në komisariat të 100 emigrantëve shqiptarë që jetojnë dhe punojnë në ishullin Siros.

Janë qindra e mijëra emigrantë shqiptarë, të cilët shpesh përplasen me paragjykimet e popullsisë greke. Feja ortodokse është feja kombëtare dhe simboli i identitetit kombëtar të shtetasve helenë

[shoku_sar]

1) Te marten e 27 Qershorit 1944 ne Paramithi u vrane 1400 burra , gra e femije
2)-Gjate periudhes Qershor 1944, mars 1945 u vrane ne Filat 1286 Came
3)-Ne Gumenice , u vrane 192 Shqiptare Cam
4)-Ne Margjelike dhe Parga u vrane 626persona
5)-2900 burra u masakruan
6)-214 gra dhe 96 femije u vrane nga bandat e Zervas
7)-745 gra , u perdhunuan , 76 te tjera u rrembyen
(8- 32 femije , me te vegjel se tre vjec u masakruan
9)-86 fshatra u rrafshuan
10)-580shtepi dhe vende kulti u dogjen dhe u shkateruan
Marre nga gazeta "Cameria ", organ i shoqerise politike -atdhetare "Cameria"

[dodoni]

Me 1897, themelohet ne Greqi shoqata me emertimin " Lidhja Arvanitase" me kryetar Marko Dh. Noti Bocarin dhe anetare te gjithe pasardhesit e prijesve te famshem te 1821.
Ata perpiqen te bindin mbretin Gjergj 1 se ne parg te zhvillimeve ne Ballkan se "... nese nuk realizohet pakti me arvanitasit e islamizuar te zones lindore te vendit, sigurisht ... Greqia e lire edhe vetem me kontribut te arvanitasve te krishtere do te mund te luaje rol kryesor..., por gjithashtu eshte e sigurt se pa ndihmen e te pareve nuk do te arrije te kufizoje kerkesat perbuzese e te pabaza te bullgareve, serbeve dhe rumuneve". Njekohesisht Lidhja dergon tek shqiptaret nje thirrje ku midis te tjerave theksohet : "Vellezer .... sado qe na ndajne vendi dhe feja, nuk pushojme se qeni vellezer... Duhet ta leme menjane armiqesine qe na shkaktoi Turqia dhe Fete.... Ne zemer te popullit grek dhe shqiptar eshte vendosur ndjenja e afersise... Greku para se te behej grek, ishte shqiptar, dmth. pellazg... Grek do te thote shqiptar i civilizuar".
Nenshkruajne M. N. Bocari, Xhavela, Shehu.
Marre nga libri "Arvanitasit dhe prejardhja e grekeve" faqe 29 e autorit Aristidh Kola.
Arvanitas do te thote analfabet, i paqyteteruar , bujk , por edhe "grek" do te thote "arvanitas i qyteteruar".
Marre nga i njejti liber, faqe 551.
Eshte fakt i gjalle, se po te ekzistonte gjuha shqipe e shkruajtur dhe shkollat shqipe me heret se cjane hapur, dhe ate vetem 100 vite apo 150 vite me pare se cjane hapur ato me te vertete, neve sot nuk do te kishim asnje grek, dhe shteti shqiptar do te ishte ne mos i gjithe Ballkani atehere pjesa me e madhe e tij.
Pra, Greket jane vellezerit tane te nje gjaku, qe per dallim nga ne tani flasin gjuhen greke, kurse kjo nuk qendron tek ai popull i Greqise se sotme qe hala e quan veten arvanitas dhe camet.
Keto dy gjera duhet te kemi parasysh, sahere qe te flasim per marredheniet shqiptaro-greke.
Pra, edhe njehere ne duhet te fokusohemi ne ato dy gjera qe i ceka edhe me siper ketu:
-kthimi i cameve te shperngulur dhunshem dhe me masakra
-gjuha shqipe te behet gjuhe e dyte zyrtare ne Greqi
-hapja e shkollave shqipe ne Cameri per camet qe aktualisht jane aty dhe camet qe do te kthehen
-hapja e shkollave shqipe ne te gjitha rajonet e tjera te Greqise se sotme, ku ende popullata nuk eshte asimiluar dhe flet gjuhen e te pareve.
Illirian, pajtohem me juve per te botuar libra ne anglishte per Camerine, dhe jo vetem nje por me mijera e mijera. Pershendes nismen tende dhe te gjithe ata qe shkruajne libra per Camerine, urojme qe te kete sa me shume. Deri tani shume libra jane shkruar ne shqip per Camerine dhe duhet te shkruhet shume me shume dhe pastaj ato me seriozet te perkthehen ne anglisht dhe te botohen, kjo eshte nje gje shume e rendesishme, dhe kjo poashtu vlen edhe per problemet tona tjera kombetare.
Drini, pershendes edhe nismen tuaj poashtu, dhe do te ishte shume mire qe te vendosim kontakte edhe me shoqaten Cameria, dhe per kete gje vecmas do te ishte shume e mire dhe eshte shume e nevojshme, apo me mire te them e domosdoshme krijimi i nje faqeje interneti ku te gjithe te interesuarit do te mund te gjenin gjithe informacionin e duhur ne lidhje me ceshtjen came.
Per Lidhjen e Prizrenit dhe nje kongres mbarekombetar une kam hapur edhe nje teme ketu tek ceshtja kombetare para disa javesh, ajo eshte me se e domosdoshme te filloje te mbahet dhe te behet nje gje e pervitshme sic e kane edhe kombet tjera, e kjo per ne eshte shume e domosdoshme duke pasur parasysh se shumicen e kombit e kemi jashte kesaj Shqiperi te sotme te cunguar, mirepo pamvaresisht kesaj ne Lidhje te Prizrenit duhet te kemi kudo ne internet dhe gjithkund tjeter.
Edhe njehere per ceshtjen came, gjerat qe duhen bere:
- organizimi me i mire dhe perfshirja e te gjithe cameve te shperngulur dhunshem dhe me masakra ne shoqaten Cameria.
-trysni me e madhe qeverive shqiptare dhe greke, per kete problem.
-trysni bashkimit europian dhe administrates amerikane nepermjet botimeve, shkrimeve, protestave dhe ne te gjitha menyrat tjera, nga te gjithe shqiptaret.
Pershendetje dhe nderime te gjitheve.
Pune dhe vetem pune, sepse vetem me pune arrihen te gjitha.
Rrofshin Shqiptaret e Bashkuar dhe Shqiperia e Bashkuar.