By Anastasia N. Karakasidou
It is a interesting examine how the greek nationwide id grew in Macedonia. it's a advanced heritage that many Greeks appear to gloss over or deny. The Macedonia of the 1700's used to be even more Slavic and Muslim than it used to be Greek. It wasn't until eventually nationalism(bulgarian to the north and greek to the south) and a weakening Ottoman rule that greek nationwide identification entered the image. total this booklet offers with the questions of nationwide identification in a fascinating approach and strains the improvement of households in Macedonia and the way Macedonia grew to become greek.
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Extra info for Fields of Wheat, Hills of Blood: Passages to Nationhood in Greek Macedonia, 1870-1990
Yet these patterns of exchange and interaction were traumatically disrupted at the turn of the twentieth century, when notions of national identity were imported into the region by agents and activists of the Bulgarian, Greek, and, to a lesser extent Serbian nation-states bordering Ottoman Macedonia (see chapter 3). By no later than 1880, an Orthodox priest had been appointed to Guvezna. This priest, who also functioned as a teacher, had been under the jurisdiction of the Ecumenical Orthodox Patriarchate in Istanbul (Constantinople) and its Metropolite in Thessaloniki.
While British archaeologists have excavated this Bronze and Iron Age toumba extensively,3 most elderly Assiriotes still believe that the mount, like many others dotting the countryside of northern Greece, was not a prehistoric settlement but rather a garrison post constructed by Alexander the Great, the epic ancestor. This they unanimously claimed to have learned from their former schoolteacher, the son of a Greekspeaking migrant settler from Thessaly. This woman even went so far as to sketch for me a diagram of the toumba's internal layout, including tunnels, ovens, and burning wood, explaining that this mount was part of an elaborate communication system devised by Alexander to relay messages to and from other fortifications in the area.
This is excellent pastoral land, but lack of water and poor soil make agriculture difficult. Formerly known as the Otmanli mahala of Tzami, once inhabited by Muslim herders, Mavrorahi was repopulated in 1922 by some thirty-five Pontic (Pantyi) Greek refugee families, most coming from the area of Trapezous on the Black Sea coast. Part of Assiros township since 1924, Mavrorahi now has ninety-two registered inhabitants, although only five families inhabited the settlement year-round during my field research.
Fields of Wheat, Hills of Blood: Passages to Nationhood in Greek Macedonia, 1870-1990 by Anastasia N. Karakasidou