Knowledge (XXG)

1404:. A&C Black. pp. 149–150. “It all started with war. War was the means by which new political elites in neighboring, former Ottoman territories like Bulgaria, Greece, and Serbia identified an opportunity to rewrite the demographic landscape and in turn, claim a historical association with newly “ethnically cleansed” territories. As a consequence of the Balkan Wars of 1912 and 1913, in particular, entire city neighborhoods were razed, names of villages changed, their inhabitants expelled, or more dramatically still, collectively “converted.” To many, the problem was that the beginning of World War I left these states not enough time to complete the ugly task of erasing the Ottoman Empire from “Christendom.” As in the Americas, an Ottoman human “refuse” lingered in independent Balkan countries where some of these “left-over” communities survive until today. Despite a long period of imposed socialism and declarations of brotherhood, Balkan Muslims lived in constant fear that one more round of “ethnic cleansing” will come sweeping through their communities. This is especially the case in Bulgaria and the former Yugoslavia, where a century now of living as “minorities” often led to opportunistic, “functional” blood-letting campaigns in the larger contexts of “national” politics. In Yugoslavia, the non-Slav Albanian Muslim (and Catholic) evolved into a bureaucratic category especially susceptible to periodic state-led expulsion campaigns—throughout the 1920s, 1935–8, 1953–67, and then again in the 1990s—that passed through the region. Invariably castigated as “outsiders” and “fifth-column” threats to national security, the labeling of entire regions of Kosovo, Novipazaar, Montenegro, and Macedonia as inhabited by generic “Muslim Albanians” often meant the organized expulsion of those communities. In order to justify such measures to an occasional outside traveler bearing witness to the violent process, or delegations sent by the newly created League of Nations at the request of Albania (a member state), the Serbian/ Yugoslav state often rolled out historians, demographers, and anthropologists. In an often repeated exercise throughout the post-Ottoman Balkans, operatives of “ethnic cleansing” campaigns resurrected the “professional knowledge” of race sciences first developed in the United States at the turn-of-the-century. In the 1920s, for instance, state authorities eager to continue a process of expulsion started in 1912—briefly disrupted by World War I—sent an army of European-trained ethnographers to “Southern Serbia” to identify those communities least likely to ever accept Serbian rule. These ethnographers and human geographers adopted many of the same racist epistemologies identified in other Euro-American contexts to identify and catalogue the “sub-human” characteristics of hybrid “Turks” whose very “nature” made efforts to assimilate them into a modernizing Serbian/South Slav society “scientifically” impossible. While these stories now make up a core aspect of Albanian (and Turkish, Greek, Bulgarian) historical memory vis-à-vis Serbia’s torment, it has usefully been forgotten that the dynamics around such systemic violence was informed by a set of ideological and disciplinary frameworks that, once instrumentalized, as by the CUP after 1910, transformed the way once heterogeneous societies interacted with each other. These same ideological principles based on racial segregation and biological hierarchies influenced the intellectual elite of the early twentieth-century world. They ultimately mobilized a so-called fertility politics to justify why violent state-led colonialization/expulsion in Yugoslavia (and earlier in Greece and Bulgaria) was necessary in order to maintain the long-term demographic balance of society. Forced expulsion, the signing of “population exchange” agreements—popularized as a diplomatic “solution” already in the immediate aftermath of the first Balkan War of 1912—and ultimately colonization were all tactics used in the Balkans, as well as throughout the Euro-American dominated world.” 1619:. University of California Press. p. 184–185. “The importance of the Kosovo myth to Serbian politics, as Gale Stokes has observed, “lies not in these actual histories but in its selection by the nationalists as the appropriate symbolic universe of Serbianness. It provides a vocabulary of experiences outside of time.” In 1989, the “great defeat” served as a reminder of Serbian suffering and the need for Serbs to defend even their motherland, Kosovo. Mention of the Ottoman Empire also triggered the image of the evil Turks — shorthand for all Muslims, including Kosovo Albanians (regardless of their religion) and Yugoslav (“Slavic”) Muslims, who were considered to be race traitors for converting to Islam during Ottoman rule. Milošević had long capitalized on the “vocabulary of experiences” created by the myth of Kosovo. For him, the anniversary extravaganza for the Battle of Kosovo was tailor made. He arrived at the ceremony by helicopter in a display of power and took the place of honor on a stage decorated with the emblems of Serbian nationalism — including an enormous Orthodox Cross encircled by four Cyrillic C’s (for the slogan “Only Unity/Harmony Saves the Serbs”). The entire federal leadership was in attendance to hear his warning: “Serbs in their history have never conquered or exploited others. Through two world wars, they liberated themselves and, when they could, they also helped other people to liberate themselves. The Kosovo heroism does not allow us to forget that at one time we were brave and dignified and one of the few who went into battle undefeated. Six centuries later, again we are in battles and quarrels. They are not armed battles, though such things cannot be excluded yet.” By capitalizing on the greatest myth in Serbian folklore, Milošević pitted Serbs not only against Albanians but also against the other enemy identified by the Kosovo myth: Slavic Muslims. It would be the last time the entire federal leadership would stand on the same stage in unity with Milošević.” 1572:(Luton, U.K.: University of Luton Press, 1994). While all Croats were increasingly becoming associated with the Ustasha, Kosovar Albanians and Bosniaks were referred to as “Turks,” implying their supposed collaboration with Serbia’s historic enemy despite the fact that many Albanians had actually fought with the Serbs against the Ottoman invasion and that Bosnia’s Muslims are ethnically Slavs.”; p. 400. “After the outbreak of the war in 1991, the State Council of Education in Belgrade introduced new history textbooks in the elementary and secondary schools. As Dubravka Stojanović has shown, these textbooks cast Serbs as the perennial victims of their neighbors, and, using emotionally charged language in describing certain periods, offered pupils a picture of the world “brimming with xenophobic contempt and hatred for neighboring nations, European and the world community.” In discussions of the Ottoman Empire, which ruled Serbia for roughly four centuries, the Christian subjects are described as “the enslaved peoples,” with every lesson “followed by a short passage taken from historical sources in which those who commit the described actions (usually atrocities) are called Turks.” Needless to say, there is no mention of the fact that, for most of this period, the Ottomans were more tolerant of both confessional diversity and linguistic diversity than any other state in Europe, with the partial exception of Prussia.” 947:.(1): 97. “In all fairness to Chew, Rouillard, Vaughn, and Schwoebel, none ever claimed that they were doing more than investigate the ways that early European writers regarded those they called "Turks" and the world of Islam they inhabited, but their indifference to who and what was being represented marks a cautionary absence. All four scholars, for instance, recycled the early modern European usage of "Turk" as synonymous with both "Muslim" -regardless of origin-and with "Ottoman," while to the Ottomans themselves, the term referred disparagingly to the Anatolian peasantry over whom they had come to rule. Many continue in this habit, one rendered even more confusing and potentially misleading since the Turkish Republic declared all inhabitants to be "Turks" in order to erase Kurds, Armenians, Laz, and other ethnicities from the national landscape. Acknowledging that the winners write history and that the very instruments of knowledge production were complicit in structures of power and authority, scholars of the Renaissance and early modern period also recognized how Said's analysis of imperial discourses was inappropriate for the era before Europe set out to rule over and colonize Eastern lands.” 731:. (1): 207. "In 1919, then, the Albanians attacked the Greek concept of national consciousness and civilization as a thinly disguised transformation of the utopia of the Greek Patriarch (which, to stress the "Oriental" connotations, they often called Ottoman or Byzantine): a utopia of many nations under one religion (subordinate to the Greek element). In reaction, the Albanian utopia crystallized as the logical opposite to that of the Greeks. Emphasizing blood and kinship through the medium of language, it constituted itself as profoundly indifferent to religious divisions-and on these grounds both Western and modern. Greek spokesman Cassavetes conflated Moslem Albanian and Turk, comparing the Greeks in southern Albania to Armenians (1921:473) at the mercy of the "Moslem element" (1921:471). Albanian official Vrioni responded that, quite to the contrary, Albanians have nothing in common with Turks. There is certainly no such creature as a Turko-Albanian, he argued: "The Turk belongs to the Turanian race, whereas the Albanian belongs to an Arian race" (1921:478)." 1420:. Palgrave MacMillan. New York. p. 32. "As state policy, post- Ottoman “nations” continue to sever most of their cultural, socioeconomic, and institutional links to the Ottoman period. At times, this requires denying a multicultural history, inevitably leading to orgies of cultural destruction (Kiel 1990; Riedlmayer 2002). As a result of this strategic removal of the Ottoman past—the expulsion of the “Turks” (i.e., Muslims); the destruction of buildings; the changing of names of towns, families, and monuments; and the “purification” of languages—many in the region have accepted the conclusion that the Ottoman cultural, political, and economic infrastructure was indeed an “occupying,” and thus foreign, entity (Jazexhi 2009). Such logic has powerful intuitive consequences on the way we write about the region’s history: If Ottoman Muslims were “Turks” and thus “foreigners” by default, it becomes necessary to differentiate the indigenous from the alien, a deadly calculation made in the twentieth century with terrifying consequences for millions." 1436:. University of Toronto Press. p. 95. “A cornerstone of Greek policy, an approach also employed by the Yugoslavs, was to encourage religious differences in Albania and stress that Albania was a little ‘Turkey’ hostile to Orthodox Greeks. To popularize the idea of two Albanian states, one Moslem, the other Christian, throughout the early 1920s Greece continually complained that Albania’s majority Moslem population was actively persecuting the Orthodox minority. Albania denied this, stressed its well— documented legacy of religious tolerance, and added that while there was tension in the southern perimeter of the country, it was not between Muslims and Christians, but rather a rift had emerged because of the movement to create an autocephalous Albanian Orthodox Church and some citizens wished to remain under the Patriarchate”. 1775:. p. 36 "Σε ό,τι αφορά τη λαϊκή γλώσσα, για τον προσδιορισμό της θρησκευτικής ταυτότητας στην περιοχή της Θεσπρωτίας (όπως και αλλού), επικρατούσε, τουλάχιστον μέχρι την κατοχή, ο όρος Τούρκοι για την αναφορά σε Μουσουλμάνους, ανεξαρτήτως καταγωγής, γλώσσας και εθνότητας. Ο ίδιος προσδιορισμός είναι σε χρήση ακόμη και σήμερα από άτομα της τρίτης ηλικίας που ζουν στην περιοχή." (In the popular language, for the characterization of the religious identity in Thesprotia (as well as elsewhere), it was common, at least till the German Occupation, the term "Turks" for the muslims, independently of origin, language and nationality. The same characterization is still used today by elderly people living in the area.) 1679:Μάλιστα, υπάρχει και πρόοδος στην όλη κατασκευή. Η εικόνα Τουρκαλβανός = Αλβανός και Τούρκος = ταύτιση στη μακρά διάρκεια, ανατρέπεται και προβάλλεται μια νέα εικόνα, όπου οι Έλληνες και οι Αλβανοί είναι οι δύο λαοί των Βαλκανίων, που δεν έχουν κοινούς δεσμούς με άλλους και πρέπει να βρίσκονται σε αγαστές σχέσεις. Έτσι, εμφανίζονται νέα μεικτά επίθετα. [ Indeed, there is progress in the whole structure. The image of Turco-Albanians = Albanians and Turks = identification in the long term, upset and displayed a new image, where Greeks and Albanians are the two peoples of the Balkans, who have no common bonds with others and must be in good faith relations. So was displayed new mixed adjectives. 1492:. (2): 230. “The first dates from the Balkan wars of 1912—1913 to the beginning of the Second World War. The Kingdom of Serbs, Croats and Slovenia, dominated by the Serbian Karadjeodjic dynasty, began a systematic policy of repression and forced emigration of Albanians in an effort to ‘correct’ the demographic nature of the territories. Many Muslim Albanians were simply categorised as Turks and expelled to Turkey, as part of an agreement between Turkey and the Kingdom of Serbs, Croats and Slovenia. Estimates of Albanians forced to emigrate to desolate regions of Anatolia to form a dependable buffer population for Turkey go as high as 250,000 while 50,000 emigrated to Albania proper.” 1694:" Forum Bosnae. 44: 307-308. After the independence of Greece, Greek schools in Albania were organized and furnished with new personnel, programs, and school books by the new Hellenic state. The history and literature taught in these schools indoctrinated pupils with Hellenic chauvinism towards the Muslims - a term that was used by them as a synonym for Turks. They considered Albanian Muslims not to be Albanians or Albanian Muslims, but just Muslims, i.e. Turks or sometimes Turcoalvanoi (Turco-albanians). The fact that there were Catholic Albanians in northern Albania was irrelevant to the Greeks, because that part was too far from the imagined future borders of the Hellenic state. 1475:. Oxford University Press. p. 43. "Immediately after the establishment of the communist regime, Albanian language schools were opened in both Kosovo and Macedonia, yet a few years later the Yugoslav government launched a crackdown on Albanian self-determination by closing most of the schools and banning Albanian national symbols and holidays. Albanians were encouraged to identify as “Turks” and new Turkish schools were opened, while a 1953 governmental treaty with Turkey, allowing the Turks in Yugoslavia to emigrate, unleashed a massive exodus to Turkey. Many Albanian and Slavic Muslims represented themselves as Turks in order to leave the country." 1601:: 263-264. In Sells’s interpretation the national mythology thus ‘portrays Slavic Muslims as Christ killers and race traitors’ (1996: 27), identifies them with the Turks who killed Lazar, and unleashes on them the same violence that the blood libel called forth against Jews (p. xv). Sells likens the Serbian government’s use of nationalist propaganda and religious symbols around the commemoration of the 600th anniversary of the Kosovo battle (1989) to the medieval passion play, with its ability to collapse time and incite the audience to commit pogroms. He further interprets the 1606:‘Turkifiers’ is explicitly referred to as a ‘baptism by blood’, and Sells argues, questionably, that the poem portrays this killing as ‘an act sacred in itself’ that is not sinful but cleansing (Sells 1996: 42–3) – here, we return to the notion of ‘atrocity as sacrament’. What matters is not whether this is a plausible reading of the 1847 poem, but whether similar readings informed behaviour in the 1990s, a question to be settled empirically. In any case, this only accounts for the demonising of Muslim Bosniaks and Albanians, not for the Croat–Serb conflict.” 1636:. (3): 583. “Once communist power was established, the Albanians, and the Muslim communities in general, felt increasingly alienated from the state, for example, because of its anti-religious agenda, its ethnic Macedonian outlook, the strong Serbian influence, and its radical attempts to change the role of women…. This alienation from socialist transformation was among the reasons why thousands of Albanians emigrated as “Turks” to Turkey in the 1950s. Hence, the effects of discrimination by state authorities were multiplied by those of self-isolation.” 588:. LIT Verlag. p. 200. "Who and what was this man, beyond the myth of the “Turkish Albanian satrap” cultivated in Greece? I think of how astonished my students always look when I tell them that Ali Pasha was not Turkish but Albanian. I explain that this unclear, ideologically and sentimentally charged term, “Turkish-Albanian”, only refers to Muslim Albanians, through a general identification of Turks with Muslims, which is related to the millet system of administration used by the Ottomans to classify populations." 697:. Onufri. p.25. "The Chams are only referred to in the section of the book called ‘Minor Armed Collaborators’, and the entire Cham community in Epirus is thus tarred with collaborationist brush, and described in what can only be called imperialist-racialist- terms as a ‘Moslem People commonly called Turk-Albanians’. In this book Woodhouse laid down the orthodoxy in which the Chams were afterwards seen in British historiography for two generations by adopting the terminology of the Greek extreme Right." 1372:. (4): 472. “In the centuries-old stereotype of the “Terrible Turk,” Turks were pictured as the backward and savage enemies of civilization and progress. Whether the Terrible Turk was conceptualized as White or Black, the essential Orientalist categories of “backward” and “savage” always accompanied “darkness,” qualities in stark contrast to the self-image of the colonizer as white, progressive, scientific, and superior (VanderLippe 1997).” 1101: 189:, Peloponnese suffered most destruction and massacre due to the activity of 15,000 Muslim Albanian mercenaries. In 1779 the Ottoman army finally managed to drive those groups out of Peloponnese, while the remaining ones were either killed by local villagers or found refuge in Muslim Albanian communities in Lala and Vardounia. The period of 1770–1779 is generally termed as 1555:. International conference on the “Myths of the Other in the Balkans. Representations, social practices and performances”. Thessaloniki. Retrieved 15 May 2010. p . 3. “The word ‘Albanian’ soon became synonymous to ‘criminal’ and ‘danger’ and ‘albanophobia’ settled for good and dominated the public imaginary during the whole decade of the 1990s until even the mid-2000s.” 1585:. Pluto Press. p.xx. “The claim to be ‘autochthonous’ has particular importance because Serbian authorities, regarding this as an Austrian-instilled myth, treat Albanians as immigrants and twice In the twentieth century they have sought to ‘repatriate’ Albanians to Turkey. Whatever their origins, Albanians and Serbs have coexisted in Kosovo for centuries.” 211:) or entirely ignoring their Albanian identity, and on the other hand Christian Albanians as "Greeks", hence oversimplifying the events to a "tug-of-war between two ostensible sides". But the reality was much more complex, involving power struggles of numerous players with continual power redistributions and interests realignments. 1313:. (3): 527–569; p. 533. “Such analysis is submerged in a refined treatment of history traditionally skewed for an audience that is more inclined to retain old stereotypes about Albanians, Muslims, and the “other,” than to dig deeper into the intricacies of the homogenized units of analysis being evoked—ethnicity, nation, Islam.” 911:. The change happened after the Ottoman conquest because of the conflict in the whole line of the political, social, economic, religious, and cultural spheres with a totally alien world of the Oriental type. A new and more generalised ethnic and linguistic consciousness of all these people responded to this.” 1100: 250: 1078: 1457: 63: 1526: 1110: 1090: 1354: 238:. Within a Balkans context during the twentieth century, the usage of the word "Turk" (and "Turkey") has also been politically employed to differentiate the "indigenous" from the "alien" that interpreted Balkan Muslims as "foreigners". With the case of the Albanians, this at times has resulted in 46: 204: 1181: 1605: 1527: 1385: 1171: 1836: 1346:, ‘a cruel, rigorous, or tyrannical man; any one behaving as a barbarian or savage; one who treats his wife hardly; a bad-tempered or unmanageable man.’"; p. 159. "Since it has such a tradition of derisive meanings, I was not surprised when I came across a recent application of 112:. A study of a collection of Albanian folk songs, published in 1870s by Thimi Mitko, suggests that most Albanian speakers of his time identified themselves and each other through various terms and not a single national designation. Among other terms, Muslims were identified as 193:(Albanian rule) in Greek historiography. As a result, local Greek traditions in Epirus since the late 18th century mention frequent raids and looting by "Turko-Albanians" or "Albanian" bands. This kind of activity was connected with the depopulation of settlements. 456:. (1): 50. “The ‘timeless’ existence of the Other (and the interrelation of the Self with this Other) is secured by the name used to define him or her. Greeks often name as ‘Turks’ various states and groups—such as the Seljuks, the Ottomans, even the Albanians ( 656:. Palgrave Macmillan. p. 62. “Consequently, at the beginning of the 1880s the Greek press openly incited anti-Albanian hatred, associating the Albanian irredentists with Turkish anti-Greek propaganda, and baptizing them Vlachs and ‘Turkalbanian brigands’ ( 1737:Περιουσίες Αλβανών και Τσάμηδων στην Ελλάδα: Aρση του εμπολέμου και διεθνής προστασία των δικαιωμάτων του ανθρώπου' [Properties of Albanians and Chams in Greece: Nullification of the State of War and international protection of human rights] 218:. As with the term "Turk", the expression (rendered also as Turco-Albanian) was employed by some writers mainly in nineteenth and early twentieth century Western European literature regarding Muslim Albanian populations. As such, the word 287:) In Thesprotia older designations based on religion were used for Albanian Muslim Chams by the local Orthodox population who referred to them as "Turks" (i.e.: Muslims), a term still used in the region by some elderly people. The term 964:. (1): 8. "The attitude of non Muslim Balkan peoples was similar. In most of the Balkans, Muslims were “Turks” regardless of their ethno-linguistic background. This attitude changed significantly, but not completely, over time." 570:, p. 50: "...the so-called Tourkalvanoi, a composite term literally translated as 'Turkalbanians' and used to denote the Turkish and Albanian Muslim elites and military units that represented Ottoman domination in the Balkans) 504: 1208: 1258: 472: 1139: 303: 855:-, denoting the inhabitants of the plains (ÇABEJ 1976). The name passed over the boundaries of the Illyrian tribe in central Albania, and was generalised for all the Albanians. They called themselves 263: 1550: 72: 4556: 1338: 1462: 1691: 1122: 1355: 542: 1458: 4551: 1513: 682:. University of Nebraska Press. p. 299. “Instead of the term “Muslim Albanians”, nationalist Greek histories use the more known, but pejorative, term “Turkalbanians”. 150: 1828:) was the term used by Greek speakers to describe an Albanian speaker regardless of his/hers religious background. In official language of that time the term 714:: 893. "The memorandum of the Albanian government… The memorandum complains that the Pan-Epirotic Union misnames the Moslem Albanians as “Turco-Albanians”". 1111: 1713: 1714: 1651: 165: 4030: 1453:. (1): 66. “Therefore, the Romanian and Serbian intellectuals and politicians considered themselves perfectly in line with the Occident’s mission 980: 1915: 1445: 2238: 2218: 2194: 1568:. University of Washington Press. p. 49. “For a comprehensive analysis of the role of media in the collapse of Yugoslavia, see Mark Thomson, 1290: 1000: 567: 1855: 1540:. Hurst Publishers. p. 224. “In the context of transcontinental labour mobilities Greek Islamophobia has manifested itself as Albanophobia.” 1194: 341:) was used to describe an Albanian speaker, regardless of their religious affiliations, including Islam. On the other hand, within Greek 4561: 4016: 1330:. (1/2): 157. "Among the nationalities that seem to have been disparaged throughout history, the Turks hold a prominent place. The name 1536: 2202: 2154: 1628: 408: 182: 740: 4521: 3672: 3656: 3305: 2528: 1933: 1251: 1201: 1132: 1035: 497: 879:. In the foreign languages, the Middle Ages denominations of these names survived, but for the Albanians they were substituted by 4506: 2188: 692: 634: 275: 222: 154:, Muslim Albanians were closely part of the administrative structures of the state and considered one of its important peoples. 4571: 3419: 4169: 4095: 3453: 3444: 143:), a socio-cultural and dialectal Albanian subdivision, some of whom had converted to Islam during the Ottoman Empire era. 1091: 1305: 584: 4566: 4526: 2685: 2643: 1724:: 173. "The Greek population often refers to the Chams as “Turks” or “Turkalbanians”, indicating that they are Muslims." 1364: 2924: 1955: 292: 214: 3900: 1908: 973: 775:. These terms came into use between the end of the 17th and beginning of the 18th centuries. Foreigners call them 4511: 3279: 3095: 2908: 2504: 197: 4541: 4536: 4531: 4516: 4440: 1802:"The Muslim Chams of Northwestern Greece: The grounds for the expulsion of a "non-existent" minority community" 393: 1524: 4546: 3221: 3110: 3088: 2792: 2222: 2198: 2033: 48: 624: 4143: 3248: 2703: 1656: 1484: 899:, “the Germans” and “the German language” (Lloshi 1984) Shqip spread out from the north to the south, and 85: 4075: 2833: 1901: 1763:"Ετερότητα και Σύγκρουση: Ταυτότητες στην Κατοχική Θεσπρωτία και ο Ρόλος της Μουσουλμανικής Μειονότητας" 940: 974: 723: 638: 895:, meaning “clearly, intelligibly”. There is a very close semantic parallel to this in the German noun 3328: 2774: 2463: 2068: 1990: 1924: 1786: 1743:. Minorities in Balkans (in Greek). Athens, Greece: Center of Studying of Minority Groups. p. 53 378: 3916: 3777: 3502: 2129: 585: 487: 413: 17: 108: 4326: 3348: 1214: 1146: 1056:"Nationalisme dans les Balkans: étude comparée des révolutions Turque de 1908 et Grecque de 1909" 251: 3289: 1552: 748: 3426: 2627: 1787: 1286: 1247: 1241: 1197: 1128: 1031: 996: 990: 744: 563: 493: 178: 557: 4191: 4175: 3662: 3532: 3516: 2760: 2082: 2017: 1880: 1872: 1809: 1668: 1660: 1278: 1067: 920: 448: 398: 316: 124: 21: 1762: 4426: 4364: 3576: 3045: 3022: 1226: 1158: 423: 418: 403: 383: 328: 4159: 4416: 4205: 4185: 4065: 4036: 4009: 3839: 3829: 3692: 3646: 3263: 3140: 2931: 2591: 2385: 2308: 2276: 2026: 1501: 1473: 388: 280: 151: 136: 31: 1274: 1272: 4500: 4347: 4239: 4119: 3936: 3894: 3823: 3628: 3312: 3295: 2998: 2470: 2371: 2343: 2262: 2173: 2122: 2075: 1509:.(3): 8. “In the aftermath of World War I, Greece considered all Albanian Muslims in 626:. Oxford University Press. p. 342. “After 1856, and especially after 1878, the terms 602: 349: 132: 52: 1735: 1594: 4275: 3318: 2852: 2842: 2781: 2671: 2491: 2364: 2253: 956: 368: 358: 306: 300: 239: 170: 3401: 4153: 3816: 3759: 3394: 3196: 3133: 3066: 2977: 2963: 2890: 2726: 2378: 2061: 363: 242:, negative stereotyping, socio-political discrimination and even mass violence. 173:. Their activity included massacres, looting and destruction in the regions of 162: 1042: 1003:, p. 223: ""Turks or Ljapidhes, the latter term explained as 'Turko-Albanians'" 255: 42:) is an ethnographic, religious, and derogatory term used by Greeks for Muslim 4293: 4247: 4243: 4137: 3972: 3930: 3556: 3369: 3182: 2859: 2822: 2664: 2484: 2350: 2108: 2040: 1673: 1012: 373: 1885: 55: 4319: 3939: 3869: 3793: 3640: 3586: 3478: 2754: 2329: 2282: 2143: 1962: 337: 296: 43: 1806: 1664: 1282: 4467: 4059: 3342: 3273: 3230: 2808: 2719: 2136: 1983: 1969: 1876: 843:, noted by the astronomer of Alexandria, Ptolemy, in the 2nd century AD. 521: 186: 101: 992: 4481: 4460: 4454: 4380: 4263: 4256: 4221: 4053: 3982: 3851: 3686: 3616: 3526: 3433: 3387: 2712: 2447: 2437: 2357: 2292: 2212: 2177: 2054: 1434: 1814: 1767:Επιστημονική Επετηρίδα Τμήματος Φιλολοσοφίας, Παιδαγωγικής, Ψυχολογίας 4475: 4409: 4357: 4228: 3966: 3786: 3752: 3727: 3496: 3203: 3189: 3168: 3147: 3126: 3039: 3032: 2991: 2970: 2945: 2884: 2747: 2740: 2598: 2577: 2498: 2453: 2417: 2403: 2315: 2298: 2269: 2163: 2115: 2096: 2047: 1856:"Reinstating the Ottomans, Alternative Balkan Modernities: 1800-1912" 1570: 1072: 1055: 342: 174: 654: 1865: 1418: 741: 694: 4401: 4390: 4340: 4309: 4214: 4089: 4023: 3957: 3906: 3876: 3766: 3734: 3542: 3460: 3257: 3175: 3161: 3154: 3016: 2984: 2733: 2542: 2431: 2336: 2322: 2232: 2169: 2100: 2089: 1976: 1948: 1322: 1243: 522:"Cursing with a Message: the Case of Georgios Karaiskakis in 1823" 59: 1566: 4302: 4282: 4112: 4046: 4000: 3570: 2657: 2570: 2556: 2514: 604:. Cyprus Foundation. p. 28. “Muslim Albanians have been called “ 1897: 1893: 1402: 903: 4374: 4105: 4082: 3989: 3709: 3702: 3210: 2815: 2801: 1997: 1801: 1271: 1871:(Thesis). Universite des Sciences Humaines - Strasbourg II. 680: 1692: 51: 835: 763:. 1999. p. 277. "The Albanians of today call themselves 327: 559: 4446: 169: 4292: 4238: 4204: 4129: 3999: 3956: 3886: 3861: 3803: 3776: 3744: 3719: 3603: 3488: 3470: 3443: 3411: 3379: 3361: 3247: 3220: 3118: 3109: 3080: 3058: 3008: 2955: 2916: 2907: 2876: 2832: 2791: 2702: 2635: 2626: 2619: 2395: 2252: 2153: 2016: 2007: 1940: 4268:(sometimes used against other semi-nomadic groups) 1538:Thinking Through Islamophobia: Global Perspectives 1028:King Zog and the struggle for stability in Albania 1795: 1793: 1773:. University of Ioannina, Dodoni Journal: 36, 67. 1196:(1. ed.). Istanbul: Isis Press. p. 43. 1030:. Boulder: East European Monographs. p. 44. 4557:Ottoman period in the history of North Macedonia 532:. Cultural and Intellectual History Society: 180 674: 672: 670: 1192:al.], edited by Elias Kolovos ... [et (2007). 648: 646: 644: 596: 594: 1909: 706:League of Nations (October 1921). "Albania". 556:Umut Özkırımlı & Spyros A. Sofos (2008). 492:(in German). Athēna: Hērodotos. p. 127. 481: 479: 468: 466: 8: 1646: 1644: 1642: 1412: 1410: 1396: 1394: 1392: 157:Reference to Muslim Albanian communities as 1808:(12). European Journal of Turkish Studies. 1066:(1). La Société historique du Canada: 226. 922:Plaza: Dialogues in Language and Literature 578: 576: 515: 513: 206: 3115: 2913: 2632: 2623: 2013: 1916: 1902: 1894: 1841:, Alexandreia, Athens, 2006, pp. 417–448." 1617:Kosovo: How myths and truths started a war 1549:Kokkali, Ifigeneia (24–25 February 2011). 942:Journal for Early Modern Cultural Studies. 936: 934: 1884: 1813: 1672: 1428: 1426: 1127:. London: Fitzroy Dearborn. p. 859. 1071: 743:, Porta Balkanica, vol. 5, 2013, p.12, 618: 616: 614: 444: 442: 440: 438: 4552:Ottoman period in the history of Kosovo 3046:Maritime Southeast Asian-origin Indians 978:, Vol. 43, No. 3 (Autumn, 1999), p. 424 552: 550: 434: 205:calling them "Turco-Albanians" (Greek: 1596:Scripta Instituti Donneriani Aboensis. 1503:The Journal of Slavic Military Studies 1307:East European Politics & Societies 1222: 1212: 1154: 1144: 839:of an Illyrian tribe and their center 450:South European Society & Politics 7: 1734:Ktistakis, Giorgos (February 2006). 1350:, this time in the field of sports: 1121:editor, William M. Johnston (2000). 1014:Handbuch der Südosteuropa-Linguistik 608:” in Greek, and this is pejorative.” 2846:(to Japan-affiliated Korean people) 1246:. LIT Verlag Münster. p. 400. 1016:. Otto Harrassowitz Verlag. p. 285. 708:League of Nations –Official Journal 331:of the twentieth century, the term 246:Usage in Greek media and literature 161:is made for those that settled the 100:was and still is a term used as an 2925:American-Born Confused Desi (ABCD) 1486:Journal of Muslim Minority Affairs 1381:Todorova, Maria Nikolaeva (1997). 489:Symvolē stēn Hellēnikē Tourkologia 409:Islam in the Republic of Macedonia 127:, in some specific works the term 14: 989:Hamish, Alexander Forbes (2007). 891:. The primary root is the adverb 299:for Muslim Albanian Chams during 123:Apart from being associated with 4432:Non-Anglo immigrant to Australia 600:Megalommatis, M. Cosmas (1994). 3420:Cheese-eating surrender monkeys 1079:le premier peuple de l'Empire. 678:Nikolopoulou, Kalliopi (2013). 76:Etymology and usage of the term 4017:Jewish-American princess (JAP) 2548:non-Spanish speaking Hispanics 1240:Nitsiakos, Basilēs G. (2008). 1026:Fischer, Bernd Jürgen (1984). 995:. Cambridge University Press. 1: 3922:eastern and central europeans 3296:English-speaking Welsh people 1432:Austin, Robert Clegg (2012). 267:instead of Muslim Albanians. 1800:Baltsiotis, Lambros (2011). 1761:Γκότοβος, Αθανάσιος (2013). 1342:has meant, according to the 582:Nitsiakos, Vassilis (2010). 562:.Columbia University Press. 486:Chidiroglou, Paulos (1990). 146:In a broader sense the term 4327:Fresh off the boat / F.O.B. 2583:Central and South Americans 1863:Nikolaou, Georgios (1997). 1832:was used instead. The term 1820:"Until the Interwar period 1690:Spahiu, Nexhmedin (2008). " 1124:Encyclopedia of monasticism 795:(old Serbian), the country 652:Tzanelli, Rodanthi (2008). 520:Maroula, Efthymiou (2000). 4588: 4562:Ethnic and religious slurs 1583:Civil resistance in Kosovo 1564:Ramet, Sabrina P. (2005). 1060:Communications Historiques 1054:Kitsikis, Dimitri (1971). 259:is used instead. The term 15: 1931: 1784:Tönnes, Bernhard (1980). 1712:Kretsi, Georgia (2002). " 622:Karpat, Kemal H. (2001). 207: 200:(1821–1830) reference to 198:Greek War of Independence 140: 35: 4522:Islam in North Macedonia 2937:westernized South Asians 1471:Merdjanova, Ina (2013). 691:Pettifer James, (2009). 394:Ottoman Vardar Macedonia 131:was used to mention the 68:and its derivative form 16:Not to be confused with 4507:Anti-Albanian sentiment 2691:westernized East Asians 2649:westernized East Asians 2034:Black American princess 660:. 10 and 14 July 1880; 4572:Anti-Turkish sentiment 4144:Indigenous Australians 1703:Nikolaou, 1997, p. 313 1657:University of Ioannina 1615:Mertus, Julie (1999). 1581:Clark, Howard (2000). 1383:Imagining the Balkans. 291:was also used by both 4461:non-Jewish boy or man 4076:Rootless cosmopolitan 1858:. Palgrave MacMillan. 1366:Sociological spectrum 1283:10.1163/9789004471306 1277:. Brill. p. 13. 847:could be a plural of 771:, and their language 88:made up of the words 3349:Scottish Highlanders 3280:Welsh-speaking elite 2330:Hillbilly / Hilljack 2285:of European descent) 1839:Byzantina et Moderna 1718:Ethnologia Balkanica 1630:Nationalities papers 958:Nationalities Papers 725:American Ethnologist 379:List of ethnic slurs 293:British intelligence 283:(or Τουρκοτσάμηδες, 4567:Islam-related slurs 4527:Islam in Montenegro 2766:westernized Chinese 1854:Blumi, Isa (2011). 1665:10.12681/eadd/12856 1447:East Central Europe 1416:Blumi, Isa (2011). 1400:Blumi, Isa (2013). 871:, and the language 815:, and the language 414:Islam in Montenegro 320:(or Τουρκοκύπριοι, 277:Tourko-Vardouniotes 104:. Whereas the word 18:Albanians in Turkey 2677:Chinese and Korean 2213:Redskin/Red Indian 1877:10.12681/eadd/8139 1225:has generic name ( 1157:has generic name ( 310:(or Τουρκοκρήτες, 196:Later, during the 4494: 4493: 3952: 3951: 3647:Northern Italians 3105: 3104: 3076: 3075: 3023:Northeast Indians 2903: 2902: 2615: 2614: 1815:10.4000/ejts.4444 1292:978-90-04-47129-0 1001:978-0-521-86699-6 664:, 3 April 1881).” 568:978-0-231-70052-8 228:inhumane behavior 179:Western Macedonia 4579: 4512:Islam in Albania 4487: 4486: 4482:non-Jewish woman 4471: 4465: 4450: 4449: 4436: 4435: 4422: 4421: 4405: 4399: 4386: 4385: 4370: 4369: 4353: 4352: 4336: 4335: 4322: 4315: 4314: 4285: 4278: 4271: 4270: 4259: 4231: 4224: 4217: 4197: 4196: 4192:Pacific Islander 4181: 4180: 4176:Pacific Islander 4165: 4164: 4149: 4148: 4122: 4115: 4108: 4101: 4100: 4085: 4078: 4071: 4070: 4049: 4042: 4041: 4026: 4019: 4012: 3992: 3985: 3978: 3977: 3945: 3944: 3926: 3925: 3912: 3911: 3879: 3872: 3854: 3847: 3846: 3835: 3834: 3819: 3812: 3796: 3789: 3769: 3762: 3755: 3737: 3730: 3712: 3705: 3698: 3697: 3682: 3681: 3668: 3667: 3652: 3651: 3636: 3631: 3624: 3619: 3612: 3596: 3595: 3592:Anglophile Irish 3582: 3581: 3566: 3565: 3562:Anglophile Irish 3552: 3551: 3548:Irish Travellers 3538: 3537: 3533:Irish Travellers 3522: 3521: 3517:Irish Protestant 3508: 3507: 3481: 3463: 3456: 3436: 3429: 3422: 3404: 3397: 3390: 3372: 3354: 3353: 3338: 3337: 3324: 3323: 3308: 3301: 3300: 3285: 3284: 3269: 3268: 3240: 3233: 3213: 3206: 3199: 3192: 3185: 3178: 3171: 3164: 3157: 3150: 3143: 3136: 3129: 3116: 3098: 3091: 3081:Southeast Asians 3069: 3051: 3050: 3035: 3028: 3027: 3001: 2994: 2987: 2980: 2973: 2966: 2948: 2941: 2940: 2927: 2914: 2896: 2895: 2869: 2868: 2855: 2848: 2847: 2825: 2818: 2811: 2804: 2784: 2777: 2770: 2769: 2750: 2743: 2736: 2729: 2722: 2715: 2695: 2694: 2681: 2680: 2667: 2660: 2653: 2652: 2633: 2624: 2608: 2607: 2594: 2587: 2586: 2573: 2566: 2565: 2552: 2551: 2538: 2537: 2524: 2523: 2510: 2509: 2494: 2487: 2480: 2479: 2466: 2459: 2458: 2443: 2442: 2427: 2426: 2413: 2412: 2388: 2381: 2374: 2367: 2360: 2353: 2346: 2339: 2332: 2325: 2318: 2311: 2304: 2303: 2288: 2287: 2272: 2265: 2245: 2244: 2228: 2227: 2208: 2207: 2184: 2182: 2146: 2139: 2132: 2125: 2118: 2111: 2104: 2092: 2085: 2078: 2071: 2064: 2057: 2050: 2043: 2036: 2029: 2014: 2000: 1993: 1986: 1979: 1972: 1965: 1958: 1951: 1918: 1911: 1904: 1895: 1890: 1888: 1859: 1842: 1819: 1817: 1797: 1788: 1782: 1776: 1774: 1758: 1752: 1751: 1749: 1748: 1742: 1731: 1725: 1710: 1704: 1701: 1695: 1688: 1682: 1681: 1676: 1674:10442/hedi/12856 1648: 1637: 1626: 1620: 1613: 1607: 1592: 1586: 1579: 1573: 1562: 1556: 1547: 1541: 1534: 1528: 1520: 1514: 1499: 1493: 1482: 1476: 1469: 1463: 1443: 1437: 1430: 1421: 1414: 1405: 1398: 1387: 1379: 1373: 1362: 1356: 1320: 1314: 1303: 1297: 1296: 1268: 1262: 1261: 1237: 1231: 1230: 1224: 1220: 1218: 1210: 1189: 1183: 1179: 1173: 1169: 1163: 1162: 1156: 1152: 1150: 1142: 1118: 1112: 1108: 1102: 1098: 1092: 1088: 1082: 1081: 1075: 1073:10.7202/030467ar 1051: 1045: 1044: 1023: 1017: 1010: 1004: 987: 981: 971: 965: 954: 948: 938: 929: 918: 912: 901:Shqipni/Shqipëri 767:, their country 757: 751: 738: 732: 721: 715: 704: 698: 689: 683: 676: 665: 650: 639: 620: 609: 598: 589: 580: 571: 554: 545: 544: 539: 537: 517: 508: 507: 483: 474: 470: 461: 446: 399:Islam in Albania 230:and or of being 210: 209: 142: 125:Muslim Albanians 37: 22:Turks in Albania 4587: 4586: 4582: 4581: 4580: 4578: 4577: 4576: 4542:Ottoman Albania 4537:Islam in Greece 4532:Islam in Serbia 4517:Islam in Kosovo 4497: 4496: 4495: 4490: 4478: 4474: 4457: 4453: 4443: 4439: 4429: 4425: 4412: 4408: 4393: 4389: 4377: 4373: 4360: 4356: 4343: 4339: 4329: 4325: 4318: 4305: 4301: 4288: 4281: 4274: 4266: 4262: 4255: 4234: 4227: 4220: 4213: 4200: 4188: 4184: 4172: 4168: 4156: 4152: 4140: 4136: 4125: 4118: 4113:Zhyd / Zhydovka 4111: 4104: 4092: 4088: 4081: 4074: 4056: 4052: 4045: 4033: 4029: 4022: 4015: 4008: 3995: 3988: 3981: 3969: 3965: 3948: 3933: 3929: 3919: 3915: 3897: 3893: 3882: 3875: 3868: 3857: 3850: 3842: 3838: 3826: 3822: 3815: 3810: 3799: 3792: 3785: 3772: 3765: 3758: 3751: 3740: 3733: 3726: 3715: 3708: 3701: 3689: 3685: 3675: 3671: 3659: 3655: 3643: 3639: 3634: 3627: 3622: 3615: 3610: 3599: 3589: 3585: 3577:Irish Catholics 3573: 3569: 3559: 3555: 3545: 3541: 3529: 3525: 3513: 3511: 3499: 3495: 3484: 3477: 3466: 3459: 3452: 3439: 3432: 3425: 3418: 3407: 3400: 3393: 3386: 3375: 3368: 3357: 3345: 3341: 3331: 3327: 3315: 3311: 3304: 3292: 3290:Dic Siôn Dafydd 3288: 3276: 3272: 3260: 3256: 3243: 3236: 3229: 3216: 3209: 3202: 3195: 3188: 3181: 3174: 3167: 3160: 3153: 3146: 3139: 3132: 3125: 3101: 3094: 3087: 3072: 3065: 3054: 3042: 3038: 3031: 3019: 3015: 3004: 2997: 2990: 2983: 2976: 2969: 2962: 2951: 2944: 2934: 2930: 2923: 2899: 2887: 2883: 2872: 2862: 2858: 2851: 2845: 2841: 2828: 2821: 2814: 2807: 2800: 2787: 2780: 2773: 2757: 2753: 2746: 2739: 2732: 2725: 2718: 2711: 2698: 2688: 2684: 2674: 2670: 2663: 2656: 2646: 2642: 2611: 2601: 2597: 2590: 2580: 2576: 2569: 2559: 2555: 2545: 2541: 2531: 2527: 2517: 2513: 2501: 2497: 2490: 2483: 2473: 2469: 2462: 2450: 2446: 2434: 2430: 2420: 2416: 2406: 2402: 2391: 2384: 2377: 2370: 2363: 2356: 2349: 2342: 2335: 2328: 2321: 2314: 2307: 2295: 2291: 2279: 2275: 2268: 2261: 2248: 2239:Native American 2235: 2231: 2219:Native American 2215: 2211: 2203:American Indian 2195:Native American 2191: 2187: 2166: 2162: 2149: 2142: 2135: 2128: 2123:Queen / Queenie 2121: 2114: 2107: 2095: 2088: 2081: 2074: 2067: 2060: 2053: 2046: 2039: 2032: 2025: 2009: 2008:North and South 2003: 1996: 1989: 1982: 1975: 1968: 1961: 1954: 1947: 1936: 1927: 1922: 1886:10442/hedi/8139 1862: 1853: 1850: 1845: 1799: 1798: 1791: 1783: 1779: 1760: 1759: 1755: 1746: 1744: 1740: 1733: 1732: 1728: 1711: 1707: 1702: 1698: 1689: 1685: 1650: 1649: 1640: 1627: 1623: 1614: 1610: 1603:Mountain Wreath 1593: 1589: 1580: 1576: 1563: 1559: 1548: 1544: 1535: 1531: 1521: 1517: 1500: 1496: 1483: 1479: 1470: 1466: 1444: 1440: 1431: 1424: 1415: 1408: 1399: 1390: 1380: 1376: 1363: 1359: 1324:American Speech 1321: 1317: 1304: 1300: 1293: 1270: 1269: 1265: 1254: 1239: 1238: 1234: 1221: 1211: 1204: 1191: 1190: 1186: 1180: 1176: 1170: 1166: 1153: 1143: 1135: 1120: 1119: 1115: 1109: 1105: 1099: 1095: 1089: 1085: 1053: 1052: 1048: 1038: 1025: 1024: 1020: 1011: 1007: 988: 984: 976:Ethnomusicology 972: 968: 955: 951: 939: 932: 919: 915: 758: 754: 739: 735: 722: 718: 705: 701: 690: 686: 677: 668: 651: 642: 621: 612: 599: 592: 581: 574: 555: 548: 535: 533: 519: 518: 511: 500: 485: 484: 477: 471: 464: 447: 436: 432: 424:Islam in Greece 419:Islam in Serbia 404:Islam in Kosovo 384:Ottoman Albania 355: 329:interwar period 285:Tourko-tsamides 273: 257:Greek-Albanians 248: 202:Turco-Albanians 78: 25: 12: 11: 5: 4585: 4583: 4575: 4574: 4569: 4564: 4559: 4554: 4549: 4547:Ottoman Greece 4544: 4539: 4534: 4529: 4524: 4519: 4514: 4509: 4499: 4498: 4492: 4491: 4489: 4488: 4472: 4451: 4437: 4423: 4406: 4387: 4371: 4354: 4337: 4323: 4316: 4298: 4296: 4290: 4289: 4287: 4286: 4279: 4272: 4260: 4252: 4250: 4236: 4235: 4233: 4232: 4225: 4218: 4210: 4208: 4202: 4201: 4199: 4198: 4182: 4166: 4150: 4133: 4131: 4127: 4126: 4124: 4123: 4116: 4109: 4102: 4086: 4079: 4072: 4050: 4043: 4037:Ashkenazi Jews 4027: 4020: 4013: 4005: 4003: 3997: 3996: 3994: 3993: 3986: 3979: 3962: 3960: 3954: 3953: 3950: 3949: 3947: 3946: 3927: 3913: 3890: 3888: 3884: 3883: 3881: 3880: 3873: 3865: 3863: 3859: 3858: 3856: 3855: 3848: 3836: 3820: 3813: 3807: 3805: 3801: 3800: 3798: 3797: 3790: 3782: 3780: 3774: 3773: 3771: 3770: 3763: 3756: 3748: 3746: 3742: 3741: 3739: 3738: 3731: 3723: 3721: 3717: 3716: 3714: 3713: 3706: 3699: 3693:South Italians 3683: 3669: 3653: 3637: 3632: 3625: 3620: 3613: 3607: 3605: 3601: 3600: 3598: 3597: 3583: 3567: 3553: 3539: 3523: 3509: 3492: 3490: 3486: 3485: 3483: 3482: 3474: 3472: 3468: 3467: 3465: 3464: 3457: 3449: 3447: 3441: 3440: 3438: 3437: 3430: 3423: 3415: 3413: 3409: 3408: 3406: 3405: 3398: 3391: 3383: 3381: 3377: 3376: 3374: 3373: 3365: 3363: 3359: 3358: 3356: 3355: 3339: 3325: 3309: 3302: 3286: 3270: 3264:English people 3253: 3251: 3245: 3244: 3242: 3241: 3238:Turco-Albanian 3234: 3226: 3224: 3218: 3217: 3215: 3214: 3207: 3200: 3193: 3186: 3179: 3172: 3165: 3158: 3151: 3144: 3137: 3130: 3122: 3120: 3113: 3107: 3106: 3103: 3102: 3100: 3099: 3092: 3084: 3082: 3078: 3077: 3074: 3073: 3071: 3070: 3062: 3060: 3056: 3055: 3053: 3052: 3036: 3029: 3012: 3010: 3006: 3005: 3003: 3002: 2995: 2988: 2981: 2974: 2967: 2959: 2957: 2956:Bengali Hindus 2953: 2952: 2950: 2949: 2942: 2928: 2920: 2918: 2911: 2905: 2904: 2901: 2900: 2898: 2897: 2880: 2878: 2874: 2873: 2871: 2870: 2856: 2849: 2838: 2836: 2830: 2829: 2827: 2826: 2819: 2812: 2805: 2797: 2795: 2789: 2788: 2786: 2785: 2778: 2771: 2751: 2744: 2737: 2730: 2723: 2716: 2708: 2706: 2700: 2699: 2697: 2696: 2682: 2668: 2661: 2654: 2639: 2637: 2630: 2621: 2617: 2616: 2613: 2612: 2610: 2609: 2595: 2588: 2574: 2567: 2553: 2539: 2525: 2511: 2505:Newfoundlander 2495: 2488: 2481: 2467: 2460: 2444: 2428: 2414: 2399: 2397: 2393: 2392: 2390: 2389: 2382: 2375: 2368: 2361: 2354: 2347: 2340: 2333: 2326: 2319: 2312: 2305: 2289: 2273: 2266: 2258: 2256: 2250: 2249: 2247: 2246: 2229: 2209: 2185: 2159: 2157: 2151: 2150: 2148: 2147: 2140: 2133: 2126: 2119: 2112: 2105: 2093: 2086: 2079: 2072: 2065: 2058: 2051: 2044: 2037: 2030: 2027:Alligator bait 2022: 2020: 2011: 2005: 2004: 2002: 2001: 1994: 1987: 1980: 1973: 1966: 1959: 1952: 1944: 1942: 1938: 1937: 1932: 1929: 1928: 1923: 1921: 1920: 1913: 1906: 1898: 1892: 1891: 1869:Didaktorika.gr 1860: 1849: 1846: 1844: 1843: 1789: 1777: 1753: 1726: 1705: 1696: 1683: 1653:Didaktorika.gr 1638: 1621: 1608: 1587: 1574: 1557: 1542: 1529: 1515: 1494: 1477: 1464: 1438: 1422: 1406: 1388: 1374: 1357: 1315: 1298: 1291: 1263: 1252: 1232: 1202: 1184: 1174: 1164: 1133: 1113: 1103: 1093: 1083: 1046: 1036: 1018: 1005: 982: 966: 949: 930: 913: 863:, the country 752: 733: 716: 699: 684: 666: 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