BULGARIAN-SPEAKING MUSLIMS - Lalev

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6-8: Inscribed metal dish ...................................................................................................................................................... 253 6-9: Inscribed metal dish, close view............................................................................................................................... 254 6-10: Scene I ............................................................................................................................................................................... 262 6-11: Scene II .............................................................................................................................................................................. 263 6-12: Scene III ............................................................................................................................................................................ 264 6-13: Scene IV............................................................................................................................................................................. 265 6-14: The Sycamore in Smolyan ........................................................................................................................................ 267 6-15: An arched bridge in Smolyan .................................................................................................................................. 268 6-16: An arched bridge leading to Salih’s konak ........................................................................................................ 269 xv
FOREWORD The collapse of the medieval Christian Kingdom of Bulgaria to the Muslim Turks in the late fourteenth century ushered in an era of Ottoman domination that lasted for nearly five centuries. Although during the half a millennium of Ottoman rule, a substantial part of the population converted to Islam, the millet system, introduced as early as the 1450s, provided for the religious autonomy of Jews, Roman Catholics, Greek- and Armenian Orthodox Christians. 1 Indeed, the Ottomans were not interested in the wholesale Islamization of their Christian subjects even though forced conversions sporadically occurred following outbreaks of unrest or to ensure Ottoman control of strategically vital regions of the empire, especially in the Balkans. 2 Notwithstanding the system that facilitated religious tolerance, Shari’a, the normative Islamic law of the Ottoman Empire, discriminated against the rayah (non-Muslims) and burdened them with additional taxes, including cizie (per capita tax) and ispençe/haraç (land tax). Because the cizie contributed up to a half of the empire’s revenue, 3 any forced Islamization would have run counter to the Ottoman financial interests. In fact, abundant evidence suggests that voluntary acceptance of Islam was the prevalent mode of conversion among (Christian) peoples of the Balkans. 4 The change of religious affiliation stemmed from private ambitions to preserve or expand one’s property, to avoid special taxes, to receive benefits from the state (i.e. pensions), and to enjoy a range of privileges only available to Muslims in the Ottoman Empire. Moreover, Ottoman archives contain formal petitions for conversion (kisve bahası) attesting that whole communities collectively 1 The Slavic-speaking Christians in the Turkish realm, including the Bulgarians, were under the jurisdiction of the Greek Church or the Orthodox milletbașı (milletbashi) (i.e. Greek Patriarch) in Constantinople (Istanbul). 2 For a detailed history of Bulgaria, see R.J. Crampton, Bulgaria (New York: Oxford University Press, 2007). 3 Ali Eminov, Turkish and Other Muslim Minorities in Bulgaria (London: Hurst & Company, 1997), 37. 4 For a detailed account of the conversion to Islam in the Balkans, see Anton Minkov, Conversion to Islam in the Balkans: Kisve Bahası Petitions and Ottoman Social Life, 1670-1730 (Boston: Brill, 2004). xvi
Page 1 and 2: IDENTITY, NATIONALISM AND CULTURAL
Page 3 and 4: © 2011 Fatme M. Myuhtar-May ALL RI
Page 5 and 6: A striking example of a Pomak tradi
Page 7 and 8: esearch. They served as my gracious
Page 9 and 10: 2. The Pokrastvane ................
Page 11 and 12: Salih Aga and His Time ............
Page 13 and 14: LIST OF TABLES Table 3-1. Number of
Page 15: 5-12: Bride Kadrie Kadieva ........
Page 19 and 20: (religious leadership) was still su
Page 21 and 22: in the heart of Balkan Turkey. Thus
Page 23 and 24: agreement. This uncertain and compl
Page 25 and 26: CHAPTER I INTRODUCTION: CONTESTED I
Page 27 and 28: contested, threatened heritage. By
Page 29 and 30: anchors of memory (authentication);
Page 31 and 32: - these Melungeon activists have el
Page 33 and 34: and continuously (re)imagined as an
Page 35 and 36: numerous Pomaks who suffered politi
Page 37 and 38: The chapter argues that the life st
Page 39 and 40: CHAPTER II NATIONALISM OF COERSION:
Page 41 and 42: (such as John Locke) held the right
Page 43 and 44: fulfillment of a national state of
Page 45 and 46: that while the concept of nation-st
Page 47 and 48: crucial period, when the nascent Bu
Page 49 and 50: a cultural image of their own becau
Page 51 and 52: subject of rather emotional interpr
Page 53 and 54: after the Balkan Wars. Complicit wi
Page 55 and 56: Serbs did not consider themselves t
Page 57 and 58: priest, and teachers who were part
Page 59 and 60: 1912 and September 1913, the advanc
Page 61 and 62: [T]he Pomak population continues to
Page 63 and 64: in the Rhodopes, Thrace, and Macedo
Page 65 and 66: Pomak dignitaries from neighboring
Page 67 and 68:
Ultimately, the Christianization of
Page 69 and 70:
Figure 2-3: Pokrastvane in the vill
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2.1. The Killings in Oral History C
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he dealt a kick to the face of the
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Figure 2-6: A commemorative marble
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themselves out of the ditch and to
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Christians of Slavic (Bulgarian) de
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entering the village, the Serbian a
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emember where you lived?’ ‘I do
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her family, but all she remembered
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however, spared Mustafa Barutev’s
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To obtain release, Muslim POWs peti
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convert if “their sons, husbands,
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Further, a protocol of the Holy Syn
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civilian aides carried out the pokr
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evoked and relieved of their duties
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groups; and the more closely affili
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The revival process was the last fo
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this distinctiveness alone was goin
Page 105 and 106:
Pre-communist Bulgaria was a turbul
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Apparently, the government first en
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The communist leadership’s last f
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shrewd leadership of the communist
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conceivable document. Those lacking
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assumed purpose of the question or
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one. In other words, more members o
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culture.” 41 That is why culture
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political and national unit. During
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concealed, negative attitude of the
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group, nor sufficiently different a
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only pushes the national sentiment
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equired by law to look after the in
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was overwhelmingly peasant. There w
Page 133 and 134:
party’s stance about Organization
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Last night we organized groups with
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women /mostly old ones/ still stick
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for me]. I believe that every citiz
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‣ to persuade the Pomaks of an an
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mock court trials to frighten the w
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Ninth, whereas Pomaks who resisted
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and in most Pomak villages, the com
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a fierce resistance to the revival
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Kornitsa on an impromptu stretcher
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nobody rename us.” This tense sta
Page 155 and 156:
However, the majority of Pomak stud
Page 157 and 158:
If the letter is authentic, it posi
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ethnic Turks of 1984-1985 created a
Page 161 and 162:
When Zhivkov promised to let all Mu
Page 163 and 164:
and respect for the religious belie
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training Janissaries” and sending
Page 167 and 168:
Potentially, people’s realization
Page 169 and 170:
I met Ramadan in May 2007 while in
Page 171 and 172:
anguish of one man’s life. He sto
Page 173 and 174:
forced to formally renounce their I
Page 175 and 176:
having witnessed the pre-communist
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As a member of the communist party,
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ain. 18 It was a group of these ref
Page 181 and 182:
Whereas most ordinary people, espec
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in the factory and they are getting
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a different story to tell. “They
Page 187 and 188:
eaten into signing declaration to c
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slept in shifts: while some slept,
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seemed to me like—a whole crowd -
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prisoners in Stara Zagora (a city i
Page 195 and 196:
containers. They had not found anyt
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calling: “Get me out! Get me out
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emembered the last forced conversio
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Conclusion The last decade of commu
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group of 170 people collectively de
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on the farm, served largely by blac
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etween the wedding traditions of Ri
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Rhodopes, barely an hour away from
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I returned to Ribnovo in early 2009
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When bTV, a leading television medi
Page 215 and 216:
keeping with age-old traditions whe
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the form of food, money, and variou
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While wearing the make-up, she keep
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interpret the elaborate “veiling
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Pomak traditions were altogether di
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Figure 5-16: Wedding Figure of 5-0-
Page 227 and 228:
As the above oral and photographic
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Figure 5-26: Veiling the bride - St
Page 231 and 232:
Like the mask and bridal attire, th
Page 233 and 234:
Figure 5-31: Cheiz III Refrigerator
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✔Communal feasting is a vital com
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observable in Delta Wedding, howeve
Page 239 and 240:
The authors contend that all humans
Page 241 and 242:
Indeed, the passage from one stage
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wedding rite. This is clearly indic
Page 245 and 246:
As documentary producers, journalis
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freedom. Of course, there never was
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wedding provides them with an oppor
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Mountains. What the people of Ribno
Page 253 and 254:
The fundamental unifying characteri
Page 255 and 256:
just awakening to the process of sh
Page 257 and 258:
Muslim population of the Rhodopes,
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size of this one and destroyed in 1
Page 261 and 262:
Whereas his rather independent rule
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into ashes, took property, women an
Page 265 and 266:
Figure 6-3: The Smolyan Waterfall,
Page 267 and 268:
early as the 1890s. Unfortunately,
Page 269 and 270:
The works of Dechov, Haytov, and Ma
Page 271 and 272:
site is occupied by the old army co
Page 273 and 274:
Salih’s Family Tree Salih Aga was
Page 275 and 276:
Raykovo [now a Smolyan’s suburb]
Page 277 and 278:
Figure 6-8: Inscribed metal dish A
Page 279 and 280:
ut in the konak only my wife’s or
Page 281 and 282:
One day, Sofa, who took care of Adj
Page 283 and 284:
horse and rider collapsed into the
Page 285 and 286:
Atanass P. Raychev from Paşmaklı
Page 287 and 288:
Figure 6-11: Scene II Scene from th
Page 289 and 290:
Figure 6-13: Scene IV Krum Savov’
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them good. ... Listen, all! While m
Page 293 and 294:
Figure 6-16: An arched bridge leadi
Page 295 and 296:
The news has arrived from the Great
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poor Christian and Muslim peasantry
Page 299 and 300:
“After the death of Salih Aga,”
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of furthering the Rhodopean cultura
Page 303 and 304:
when young Mehmed was conducting hi
Page 305 and 306:
Indeed, as my father had said, the
Page 307 and 308:
ecause their exoticism is more like
Page 309 and 310:
do in a politically charged reality
Page 311 and 312:
Beyond fulfilling academic obligati
Page 313 and 314:
traitorous to a national identity o
Page 315 and 316:
Appendix 2.2: Report of Pazardjik a
Page 317 and 318:
Appendix 2.3: Excerpts from the Car
Page 319 and 320:
Appendix 3.1: Broken Tombstones Mus
Page 321 and 322:
Appendix 3.2A: Applications for emi
Page 323 and 324:
Appendix 3.2C: Statistics on Pomak
Page 325 and 326:
Chart 3.3.2b 11 Villages and hamlet
Page 327 and 328:
Mopeds 5 2 3 - Houses 427 4 6 8 Fur
Page 329 and 330:
Appendix 6.1: Ballad about the kill
Page 331 and 332:
Appendix 6.2 1 : Salih Aga’s Seal
Page 333 and 334:
Hayes, Carlton J. H. The Historical
Page 335 and 336:
Lekov, Daniel. “Lovets na migove:
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