Türk Arnavutlar Yunanca Τουρκαλβανοί romanize Turkoalvanoy Rumlar tarafından 1715 ve sonrasında Müslüma

Türk-Arnavutlar (Yunanca: Τουρκαλβανοί, romanize: Turkoalvanoy), Rumlar tarafından 1715 ve sonrasında Müslüman Arnavutlar için kullanılan etnografik ve dini bir terimdir. Daha geniş bir anlamda, Balkanlar'daki Osmanlı yönetiminin hem Müslüman Arnavut hem de Türk siyasi ve askeri seçkinlerini içeriyordu. Terim, Osmanlı İmparatorluğu'nun halkları dine göre sınıflandırmaya yönelik idari millet sistemi nedeniyle Müslümanların Osmanlılar ve/veya Türklerle özdeşleştirilmesinden türetilmiştir ve burada Müslüman millet lider rol oynamıştır.

19. yüzyılın ortalarından itibaren Türk terimi ve 19. yüzyılın sonlarından itibaren türemiş Türk-Arnavut terimi, Müslüman Arnavut bireyler ve topluluklar için aşağılayıcı bir terim, deyim ve veya ifade olarak kullanılmıştır. Terimin belirsiz, ideolojik ve duygusal olarak yüklü olduğu ve emperyalist ve ırkçı bir ifade olduğu da kaydedildi. Arnavutlar, Türk terimlerine ve bu terimlerin kendilerine atıfta bulunulmasıyla ilgili olarak Türk-Arnavut türev biçimine karşı alay ve ilgisizlik ifade etmişlerdir. 20. yüzyılın sonunda bazı Hristiyan Arnavutların hala Müslüman Arnavutları ifade etmek için "Türk" terimini kullanmaktaydılar.

Kaynakça

^ ^a ^b Millas, Iraklis (2006). "Tourkokratia: History and the image of Turks in Greek literature." South European Society & Politics. 11. (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 (Turkalvanoi)”.
^ Chidiroglou, Paulos (1990). Symvolē stēn Hellēnikē Tourkologia (Almanca). Atina: Hērodotos. s. 127. ISBN . 24 Haziran 2021 tarihinde kaynağından arşivlendi. Erişim tarihi: 21 Haziran 2021. Hiermit nicht zu verwechseln sind die zusammengesetzen Volkername, die sich auf herkunft oder Religion beziehen, wie z.B. Τουρκαλβανός (Turkalbaner), Τουρκοκρήτες (turkische Kreter), Τουρκοκύπριοι (turkische Zyprioten). [Hereby does not to be confused the composite national name, they were referred to by origin or religion, such as Τουρκαλβανός (Turkalbaner) Τουρκοκρήτες (Turkic Cretans), Τουρκοκύπριοι (Turkic Cypriots).]"
^ Nitsiakos, Vassilis (2010). On the border: Transborder mobility, ethnic groups and boundaries along the Albanian-Greek frontier 22 Ocak 2020 tarihinde Wayback Machine sitesinde arşivlendi.. 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."
^ Pettifer James, (2009). Woodhouse, Zerva and the Chams: Exploring Second World War heritage 1 Aralık 2020 tarihinde Wayback Machine sitesinde arşivlendi.. 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."
^ League of Nations (October 1921). "Albania". League of Nations –Official Journal.8: 893. "The memorandum of the Albanian government… The memorandum complains that the Pan-Epirotic Union misnames the Moslem Albanians as “Turco-Albanians”".
^ Hart, Laurie Kain (1999). "Culture, Civilization, and Demarcation at the Northwest Borders of Greece". American Ethnologist. 26. (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)."
^ Matvey Lomonosov, "On Albanian Identity in the Late Ottoman Empire" 3 Aralık 2020 tarihinde Wayback Machine sitesinde arşivlendi., Porta Balkanica, vol. 5, 2013, p.12, ISSN 1804-2449

Konuyla ilgili yayınlar

Blumi, Isa (2011). "Reinstating the Ottomans, Alternative Balkan Modernities: 1800-1912". Palgrave MacMillan.
Nikolaou, Georgios (1997). Islamisations et Christianisations dans le Peloponnese (1715- 1832). Didaktorika.gr (Tez). Universite des Sciences Humaines - Strasbourg II. doi:10.12681/eadd/8139. hdl:10442/hedi/8139.

[Millas-1] Millas, Iraklis (2006). "Tourkokratia: History and the image of Turks in Greek literature." South European Society & Politics. 11. (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 (Turkalvanoi)”.

[Chidiroglou-2] Chidiroglou, Paulos (1990). Symvolē stēn Hellēnikē Tourkologia (Almanca). Atina: Hērodotos. s. 127. ISBN . 24 Haziran 2021 tarihinde kaynağından arşivlendi. Erişim tarihi: 21 Haziran 2021. Hiermit nicht zu verwechseln sind die zusammengesetzen Volkername, die sich auf herkunft oder Religion beziehen, wie z.B. Τουρκαλβανός (Turkalbaner), Τουρκοκρήτες (turkische Kreter), Τουρκοκύπριοι (turkische Zyprioten). [Hereby does not to be confused the composite national name, they were referred to by origin or religion, such as Τουρκαλβανός (Turkalbaner) Τουρκοκρήτες (Turkic Cretans), Τουρκοκύπριοι (Turkic Cypriots).]"

[Nitsiakos-3] Nitsiakos, Vassilis (2010). On the border: Transborder mobility, ethnic groups and boundaries along the Albanian-Greek frontier 22 Ocak 2020 tarihinde Wayback Machine sitesinde arşivlendi.. 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."

[4] Pettifer James, (2009). Woodhouse, Zerva and the Chams: Exploring Second World War heritage 1 Aralık 2020 tarihinde Wayback Machine sitesinde arşivlendi.. 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."

[5] League of Nations (October 1921). "Albania". League of Nations –Official Journal.8: 893. "The memorandum of the Albanian government… The memorandum complains that the Pan-Epirotic Union misnames the Moslem Albanians as “Turco-Albanians”".

[6] Hart, Laurie Kain (1999). "Culture, Civilization, and Demarcation at the Northwest Borders of Greece". American Ethnologist. 26. (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)."

[7] Matvey Lomonosov, "On Albanian Identity in the Late Ottoman Empire" 3 Aralık 2020 tarihinde Wayback Machine sitesinde arşivlendi., Porta Balkanica, vol. 5, 2013, p.12, ISSN 1804-2449