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    Definition from Wiktionary, the free dictionary. Jump to: navigation, search. Contents. [hide]. 1 Translingual. Numeral. Coordinate terms. Anagrams. Translingual[edit]. Numeral[edit]. XXIX. A Roman numeral representing the number twenty-nine (29). Coordinate terms[edit]. Previous: XXVIII (28); Next: XXX (30)  Missing: pokies. Sami Frashëri, a noted member of the Albanian national movement and Ottoman intellectual who compiled the first Ottoman dictionary Kamus al-a'lam (Universal Dictionary of History and Geography) wrote in various article entries pertaining to the region that Chameria consisted of the towns of Paramythia, Filiates and. This Pin was discovered by Ricky Smith. Discover (and save!) your own Pins on Pinterest.
  2. This Pin was discovered by Dino. Discover (and save!) your own Pins on Pinterest.:
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Retrieved 27 October He accepts this identity and embodies it, without excluding the other identity: The spelling mistakes in this passage are a good indicator of what is happening. Twixt Greek and Turk. Starting from the Kalamas near the sharp bend which that river takes to the north at the foot of Mount Lubinitza, they follow the crest of the amphitheatrical range of Suli as far as the gorge of the Acheron. In that neighbourhood, probably owing to the influence which the Suliote tribe at one time enjoyed, they drop over to the east into the valley of the Luro, and follow its basin as far as the peninsula on which Prevesa, is situated, where the Greek element resumes its preponderancy.

Within these outer limits of the Albanian tongue the Greek element is not unrepresented, and in some places, as about Paramythia, for instance, it predominates; but, on the whole, the above- defined region may be looked upon as essentially Albanian.

In this, again, there is an inner triangle which is purely Albanian—viz. I am inclined to derive simply from the ancient appellation of the Kalamas, the Thyamis, on both banks of which stream the Albanian tribe of the Tchamis, itself a subdivision of the Tosks, has been settled from times immemorial.

From the mountain fastnesses which enclose this inner triangle, the Tchamis spread out and extended their influence east and south; and the name of Tchamouria, which is especially applied to the southernmost Albanian settlements in Epirus, was probably given to that district by themselves as an emphatic monument of their supremacy; but it cannot belong less rightfully to the centre, where they hold undivided sway.

It is a kasaba and the capital of a kaza in the Vilayet and Sandjak of Janina that is situated in Chameria, the southeastern part of Albania… Filati. This is a kasaba and the capital of a kaza in the territory of Albanian Chameria… Parga. Although ships cannot dock here, it is the chief port of Chameria, with sailing ships coming and going to Corfu and Trieste and conducting much trade. This is a kasaba in southern Albania, to the west of Arta. It is situated in the Vilayet of Janina and is a sandjak of the same name and a centre of Chameria… Sandjak of Preveza.

This is the smallest of the sandjaks in the Vilayet of Janina. It is situated in the southern corner of Albania and forms the southern half of Chameria. It borders to the north on the Sandjak of Janina, to the east on Greece, to the south on Arta and the channel of Preveza, and to the west and southwest on the Greek Sea.

Editions "Pyrsos", —, in Greek language. Retrieved 30 June Retrieved 29 June Gebirgs-division im zweiten Weltkrieg [Bloodstained Edelweiss. Old and New Islam in Greece: From Historical Minorities to Immigrant Newcomers. Low Albania Epirus and Cham issue. Cameria - This is the name of the Albanian area which includes the regions of Paramythia, Filat, Parga, Margariti Margellic and some villages of Delvina region.

From anarchy to a Balkan identity. New York University Press. Conflict Studies Research Centre. An Inventory of Archaic and Classical Poleis. The Late Medieval Balkans: University of Michigan Press. It has also been noted that conversions intensified after the wars of Russia with the Porte , , , Diplomacy and Orientalism in Ali Pasha's Greece. History of the Balkans: Eighteenth and nineteenth centuries.

Cambridge University Press, Their History and Crimes], Paramythia Online. These newcomers were used as a tool for applying more pressure against Muslims for them to decide to leave Greece.

The newcomers took advantage of the land expropriations, and settled in the houses of Muslims. These actions were in accordance with legal provisions applicable to the whole territory of Greece. It is highly probable, therefore, that some Muslims, pressed by the legislation relating to expropriation and the presence of refugees who presented a threat to them, sold their estates and remained landless….

The great majority of the refugees were resettled when it was decided that the Muslim population would not be exchanged. Editions "Pyrsos", —, in Greek language, p. Greece, Bulgaria, and the Macedonian Question. Greenwood Publishing Group, After The War Was Over: Reconstructing the Family, Nation and State in Greece, — The issue here is not the underestimation of the numbers of speakers as such, but the vanishing and reappearing of linguistic groups according to political motives, the crucial one being the "stabilization" of the total number of Albanian speakers in Greece.

The question of North Epirus at the Peace conference. The Pan-Epirotic Union of America. Oxford University Press, American Branch: For Thesprotia, the figures for Margariti, Filiates and Paramythia are here combined. The paper can be accessed here: Except for two small communities that mostly avoided conversion, namely Kodra and Koutsi actual Polyneri , the majority of others were baptized. Notes from the Balkans: Locating Marginality and Ambiguity on the Greek-Albanian border.

One of the few people who did explicitly refer to them was Spiros, the man from Despotiko on the southern Kasidiaris next to the Thesprotia border who had willingly fought with the communists during the civil war. He blamed widespread negative attitudes toward the Tsamides on two things: Zervas believed they had helped the Italian and later German forces when they invaded Greece, and thus ordered a campaign against them in retribution.

Spiros went on to recall that two young men from Despotiko had rescued one endangered Tsamis boy after they came across him when they were in Thesprotia to buy oil. They brought him back to the village with them, and Spiros had baptized him in a barrel many Tsamides were Muslim in the local monastery.

In the end, the boy had grown up, married in the village, and stayed there. A few of them could merge into the Greek population by converting to Christianity and changing their names and marital practices. One interviewee, an Albanian Cham woman, told me that her uncle stayed in Greece, " he married a Christian, he changed his name, he took the name Spiro. Because it is like that, he changed it, and is still there in loannina, with his children ".

Language change and language death in Albanian speech communities in Greece: Botston, United States of America: They are scattered north from Paramithia to the Kalamas River and beyond, and westward to the Margariti Plain. Some of the older people can only speak Albanian, nor is the language dying out.

As more and more couples in early married life travel away to Athens or Germany for work, their children remain at home and are brought up by their Albania-speaking grandparents. It is still sometimes possible to distinguish between Greek- and Albanian-speaking peasant women. Nearly all of them wear traditional black clothes with a black scarf round their neck heads.

Greek-speaking women tie their scarves at the back of their necks, while those who speak primarily Albanian wear their scarves in a distinctive style fastened at the side of the head. Speaking Albanian, for example, is not a predictor with respect to other matters of identity.. There are also long standing Christian Albanian or Arvanitika speaking communities both in Epirus and the Florina district of Macedonia with unquestioned identification with the Greek nation.

Ethnic Albanophone Christians perceive themselves as national Greeks. When speaking Greek, members of this group call their idiom Arvanitic, just as all other Arvanites of Greece; yet, when conversing in their own idiom, they call it "Shqip".

Language change and language death. It could only be used as a proof of their link with the Muslims, thus creating a continuum of non-Greekness. Studies on Music and Minorities. I would like to mention just one example. After several attempts we managed to get the permission to record a wedding in Igoumenitsa. The participants were people from Mavrudi, a village near Igoumenitsa.

They spoke to us only German or English, but to each other Albanian. There were many songs in Greek which I knew because they are sung on the other side of the border, in Albanian.

I should say the same about a great part of the dance music. After a few hours, we heard a very well known bridal song in Albanian. When I asked some wedding guests what this kind of song was, they answered: You know, this is an old song in Albanian. Actually it was a young man singing the song, as can he heard in audio example 5. The few people I meet in Thesprotia who agreed that they were Tsamides were singularly reluctant to discuss anything to do with differences between themselves and anyone else.

Another man, Having heard me speaking to some people in a Kafeneio in Thesprotia on the subject, followed me out of the shop as I left, to explain to me why people would not talk about Tsamides; he did not was to speak to me about it in the hearing of others: They had a bad reputation, you see. They were accused of being thieves and armatoloi. But you can see for yourself, there not much to live on around here.

If some of them did act that way, it was because they had to, to survive. But there were good people too, you know; in any population, you get good people and bad people.

Simon

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The maze choices today are vast and they will allow you to flex your mental muscle and to really develop your analytical skills. Many people start their day with either a maze or a puzzle and this can help to stimulate the brain and to get the mental juices flowing for the day.

You have the right to enjoy yourself and your free time is definitely the time to do so. There must be some time during those hours when you can enjoy yourself and do something th at is just for you.

And the thing that you might most enjoy doing is the following. You sit down with your morning coffee and your cats. You are still in your pajamas because you deserve to be! You can also enjoy a maze if you happen to have a new one around. You love playing those games from blackjack and slots to poker and roulette, and you can play them from yoru laptop while still curling up with your cats and enjoying.

Put on some great music, enjoy another cup of coffee and pet your cats. Primaze Twenty Three — Maze Solution. Over the course of recent centuries gaming enthusiasts were accustomed to traveling to brick-and-mortar casino venues in order to enjoy their favorite casino games. The later were divided between Christians and Muslims, while Greeks were the dominant element of Chameria. According to the Greek census, 25, Muslims were living at the time in the Chameria region [50] who had Albanian as their mother tongue, from a total population of about 60,, while in there were 20, Muslim Chams.

In the Greek census of , there were 17, Muslims who had it as their mother tongue. During the interwar period, the numbers of Albanian speakers in official Greek censuses varied and fluctuated, due to political motives and manipulation.

The main census that counted Orthodox communities of Albanian ethnicity was undertaken by Italian occupational forces and conducted during World War II This census found that in the region lived 54, Albanians, of whom 26, Orthodox and 28, Muslim and 20, Greeks.

In the same Greek census of , 7, Orthodox Albanian-speakers were counted within the whole of Epirus. With the exception of the part of Chameria lying in Albania, Chameria is nowadays inhabited mostly by Greeks as a result of the Cham exodus following World War II and subsequent assimilation of remaining Chams. The number of ethnic Albanians still residing in the Chameria region is uncertain, since the Greek government does not include ethnic and linguistic categories in any official census.

According to a study by the Euromosaic project of the European Union , Albanian speaking communities live along the border with Albania in Thesprotia prefecture, the northern part of the Preveza prefecture in the region called Thesprotiko, and a few villages in Ioannina regional unit.

Today, these Orthodox Albanian speaking communities refer to themselves as Arvanites in the Greek language and self-identify as Greeks, like the Arvanite communities in southern Greece. From Wikipedia, the free encyclopedia. This article is about a region of Epirus also known as "Cameria". For the ancient city in Latium , see Cameria. The Cham Albanians of Greece: Most of Chameria is in the Greek Province of Epirus, corresponding largely to the prefectures of Thesprotia and Preveza, but it also includes the southern-most part of Albania, the area around Konispol.

It is approximately 10, square kilometres in size and has a current, mostly Greek-speaking population of about , It stretches southwards along the Ionian coastline in Greece down to Preveza and the Gulf of Arta, which in the nineteenth century formed the border between Albania and Greece.

It does not include the island of Corfu or the region of Janina to the east. The core or central region of Chameria, known in Greek as Thesprotia, could be said to be the basins of the Kalamas and Acheron Rivers. The Crescent and the Eagle: Ottoman rule, Islam and the Albanians, — The Muslim Chams of Northwestern Greece: The grounds for the expulsion of a "non-existent" minority community. European Journal of Turkish Studies. The Chams are a distinct ethno-cultural group which consisted of two integral religious groups: Orthodox Christians and Sunni Muslims.

This group lived in a geographically wide area, expanding to the north of what is today the Preveza prefecture, the western part of which is known as Fanari [ Frar in Albanian], covering the western part of what is today the prefecture of Thesprotia, and including a relatively small part of the region which today constitutes Albanian territory.

The map is based on observations made by Clarke and myself during our travels between and Clarke and I were both familiar with it, and it was in common use. This canton forms the heart of the Tsamouria, the region of Albanian-speaking villages. The Muslim Chams of Northwestern Greece. The official name of the area north of the Acheron river is Chamouria in all Greek state documents for the whole Interwar period. A Modern History , I. Travels in Northern Greece. Space, administration and population in Ottoman Epirus European Society of Modern Greek studies.

Retrieved 27 October He accepts this identity and embodies it, without excluding the other identity: The spelling mistakes in this passage are a good indicator of what is happening. Twixt Greek and Turk. Starting from the Kalamas near the sharp bend which that river takes to the north at the foot of Mount Lubinitza, they follow the crest of the amphitheatrical range of Suli as far as the gorge of the Acheron.

In that neighbourhood, probably owing to the influence which the Suliote tribe at one time enjoyed, they drop over to the east into the valley of the Luro, and follow its basin as far as the peninsula on which Prevesa, is situated, where the Greek element resumes its preponderancy.

Within these outer limits of the Albanian tongue the Greek element is not unrepresented, and in some places, as about Paramythia, for instance, it predominates; but, on the whole, the above- defined region may be looked upon as essentially Albanian. In this, again, there is an inner triangle which is purely Albanian—viz. I am inclined to derive simply from the ancient appellation of the Kalamas, the Thyamis, on both banks of which stream the Albanian tribe of the Tchamis, itself a subdivision of the Tosks, has been settled from times immemorial.

From the mountain fastnesses which enclose this inner triangle, the Tchamis spread out and extended their influence east and south; and the name of Tchamouria, which is especially applied to the southernmost Albanian settlements in Epirus, was probably given to that district by themselves as an emphatic monument of their supremacy; but it cannot belong less rightfully to the centre, where they hold undivided sway.

It is a kasaba and the capital of a kaza in the Vilayet and Sandjak of Janina that is situated in Chameria, the southeastern part of Albania… Filati. This is a kasaba and the capital of a kaza in the territory of Albanian Chameria… Parga.

Although ships cannot dock here, it is the chief port of Chameria, with sailing ships coming and going to Corfu and Trieste and conducting much trade.

This is a kasaba in southern Albania, to the west of Arta. It is situated in the Vilayet of Janina and is a sandjak of the same name and a centre of Chameria… Sandjak of Preveza.

This is the smallest of the sandjaks in the Vilayet of Janina. It is situated in the southern corner of Albania and forms the southern half of Chameria. It borders to the north on the Sandjak of Janina, to the east on Greece, to the south on Arta and the channel of Preveza, and to the west and southwest on the Greek Sea. Editions "Pyrsos", —, in Greek language. Retrieved 30 June Retrieved 29 June Gebirgs-division im zweiten Weltkrieg [Bloodstained Edelweiss.

Old and New Islam in Greece: From Historical Minorities to Immigrant Newcomers. Low Albania Epirus and Cham issue. Cameria - This is the name of the Albanian area which includes the regions of Paramythia, Filat, Parga, Margariti Margellic and some villages of Delvina region.

From anarchy to a Balkan identity. New York University Press. Conflict Studies Research Centre. An Inventory of Archaic and Classical Poleis. The Late Medieval Balkans: University of Michigan Press. It has also been noted that conversions intensified after the wars of Russia with the Porte , , , Diplomacy and Orientalism in Ali Pasha's Greece.

History of the Balkans: Eighteenth and nineteenth centuries. Cambridge University Press, Their History and Crimes], Paramythia Online. These newcomers were used as a tool for applying more pressure against Muslims for them to decide to leave Greece. The newcomers took advantage of the land expropriations, and settled in the houses of Muslims. These actions were in accordance with legal provisions applicable to the whole territory of Greece.

It is highly probable, therefore, that some Muslims, pressed by the legislation relating to expropriation and the presence of refugees who presented a threat to them, sold their estates and remained landless….

The great majority of the refugees were resettled when it was decided that the Muslim population would not be exchanged. Editions "Pyrsos", —, in Greek language, p. Greece, Bulgaria, and the Macedonian Question. Greenwood Publishing Group, After The War Was Over: Reconstructing the Family, Nation and State in Greece, — The issue here is not the underestimation of the numbers of speakers as such, but the vanishing and reappearing of linguistic groups according to political motives, the crucial one being the "stabilization" of the total number of Albanian speakers in Greece.

The question of North Epirus at the Peace conference. The Pan-Epirotic Union of America. Oxford University Press, American Branch: For Thesprotia, the figures for Margariti, Filiates and Paramythia are here combined. The paper can be accessed here: Except for two small communities that mostly avoided conversion, namely Kodra and Koutsi actual Polyneri , the majority of others were baptized. Notes from the Balkans: Locating Marginality and Ambiguity on the Greek-Albanian border.

One of the few people who did explicitly refer to them was Spiros, the man from Despotiko on the southern Kasidiaris next to the Thesprotia border who had willingly fought with the communists during the civil war. He blamed widespread negative attitudes toward the Tsamides on two things: Zervas believed they had helped the Italian and later German forces when they invaded Greece, and thus ordered a campaign against them in retribution.

Spiros went on to recall that two young men from Despotiko had rescued one endangered Tsamis boy after they came across him when they were in Thesprotia to buy oil.

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