By Anastasia N. Karakasidou
It is a attention-grabbing examine how the greek nationwide id grew in Macedonia. it's a advanced historical past that many Greeks appear to gloss over or deny. The Macedonia of the 1700's was once even more Slavic and Muslim than it used to be Greek. It wasn't till nationalism(bulgarian to the north and greek to the south) and a weakening Ottoman rule that greek nationwide identification entered the image. total this ebook offers with the questions of nationwide identification in an attractive method and lines the improvement of households in Macedonia and the way Macedonia grew to become greek.
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Additional resources for Fields of Wheat, Hills of Blood: Passages to Nationhood in Greek Macedonia, 1870-1990
While the name Langadhas is derived from the former Turkish name Langaza, meaning "woods," most of the basin forest-cover has long disappeared, leaving the area to swelter in a summer Macedonian sun. Despite recent industrial development, the air is cleaner in the basin, and as the early morning mist clears visibility extends far across the basin floor to Mount Vertiskos, rising fifteen kilometers to the north. 4 Prior to the construction of the national highways to Thessaloniki, the district (eparhia) seat of Langadhas was the hub of a complex web of small roads, paths, and trails that crisscrossed the basin and ran up to the hills encircling it.
As Joan Vincent put it, "the playing of ethnic differences has been important in maintaining the bottom layer of the stratification system" (Vincent 1974:378). As far as ethno- or national genesis in nineteenth and early twentiethcentury Macedonia is concerned, one must be careful not to put the wagon in front of the donkey, so to speak. Not only must changing contexts of time, space, and broader social relations be brought to bear on any discussion of such groups or nongroups, but so too must the course of group development be reconstructed.
Around the same time, or shortly thereafter, Greek teachers began to be appointed to the village by the Greek consulate in Thessaloniki. They soon replaced the village priest in educating the children of those families who could afford schooling. The Greek-speaking merchants of Guvezna, who lived in the aghora below the hilltop church, financially supported both the church and school, and oversaw the affairs of the Christian inhabitants of the community. These public concerns focused mainly on the collection of fees for the Patriarchate and taxes for Ottoman overlords, as well as on the enforcement of settlement security, since the countryside was infested with bandits and national propagandists (see Chapter 4).