Aromanians

Pages from the book
”The Vanishing Aromanian”
by Eugene Matzota

Available on AMAZON

https://www.amazon.com/Vanishing-Aromanian-Eugene-Matzota/dp/198493399X/ref=sr_1_1?crid=1F3UKV4W3TXKV&keywords=the+vanishing+aromanian&qid=1647860784&sprefix=the+vanishing+aromanian%2Caps%2C227&sr=8-1

SPIS TREŚCI
WSTĘP 5
I. W STRONĘ HISTORII 7
Wojciech Dudziak
WĘDRÓWKI BLISKIE CZY DALEKIE?
Początki badań nad pasterstwem karpackim 9
Iveta Zuskinová
BACOWIE I JUHASI Z LIPTOWA ORAZ ICH
KONTAKTY Z OWCZARZAMI Z PODHALA 14
Danuta Blin-Olbert
PASTERSTWO U BOJKÓW I ŁEMKÓW 32
Anna Oczko
PASTERSKA WSPÓLNOTA JĘZYKOWA 44
II. W STRONĘ WSPÓŁCZESNOŚCI 52
Ewa Kocój
GINĄCY ŚWIAT PASTERZY KARPACKICH.
Życie codzienne pasterzy na pograniczu
polsko-słowackim w XXI wieku
jako dziedzictwo kulturowe regionu Karpat
(wybór zagadnień) 54
Małgorzata Kiereś
WIOSENNE ASPEKTY PASTERSKIEJ
OBRZĘDOWOŚCI GÓRALI BESKIDZKICH 134
Józef Michałek
WSPÓŁCZESNE SAŁASZNICTWO
– CO TO TAKIEGO? 172
Anna Łęczyńska
SZLAK KULTURY WOŁOSKIEJ 188
Michał Milerski, Milan Margetin, Andrzej Junkuszew
OWCE WOŁOSKIE 206
Maria i Piotr Kohut
ROZWAŻANIA O WOŁOSKICH PASTERZACH
I SZTUCE RĘCZNIE WYTWARZANYCH SERÓW 222
248

The paper presents the authorʼs individual views on the state of affairs and presents theoretical, methodological and practical results, obtained by him in the last decade in the field of the comparative-historical and comparative-contrastive Balkan linguistics and especially of (morpho-)syntax. The major theoretical issues of Balkan linguistics like principles of genetical, areal, social or contact determination or restriction in language evolution are being addressed. The historical, structuralist and functionalist methods of research in Balkan dialectology (collecting the (morpho-)syntactic data, their mapping, systemic and contrastive analysis) are being applied. In the introduction a new definition of a (Balkan) Sprachbund is being promoted, as " a language group defined by functional, not substantional properties ". Further a number of general, areal, particular and universal (morpho-)syntactic phenomena are being presented, like (1) redundancy in Balkan grammar; (2) contact-related convergent syntactic structures; (3) two-languages-in-contact induced morphosyntactic changes; (4) borrowability hierarchies in the (history of the) Balkan languages. It is claimed for ex., that Balkanisms (" the shared common Balkan features ") should be opposed to anti-Balkanisms (" features that were never shared (borrowed) despite similar conditions of contact "); that the causes of Balkan convergence are to be seen in multiple language shifts (substratum phenomena) rather than in balanced bi-or trilingualism; that although a cross-linguistic comparison of (morpho-)syntax involving Balkan languages is truly possible, the study of " comparative (morpho-)syntax of the Balkan languages " can, but should not obligatorily discover parts of the " comparative Balkan (morpho-)syntax ". In conclusion the major tasks and desiderata of contemporary Balkan linguistics are being summarized.

I aim in this chapter to provide a generalizing genetic and geolinguistic (arealtypological) analysis of Slavic dialects in the Balkan context and to offer synthetic conclusions at the present state of research. I will make statements on theory and terminology, research method and tasks, present my data and discuss divergent and convergent developments. All this will help me achieve a solid knowledge of how general mechanisms of genetic splitting and typological merging, borrowing and calquing, language shift, and language and ethnic separation interplayed to make Balkan Slavic a special language group.

Studiu introductiv. Dumitru Limona (1912-1977), paleograful documentelor grecești din Arhive:
1. Activitatea traductologică și științifică.
2. Biografia și experiențele sociopolitice.
3. Cariera arhivistică.

Notă asupra ediției.

Studii și articole:
1. Un catastih al unui companist sibian  din veacul al XVIII-lea.
2. Catastihurile Casei Comerciale „Ioan Marcu” din Sibiu.
3. Aspecte ale comerţului braşovean în veacul al XVIII-lea. Negustorul aromân Mihail Ţumbru.
4. Negustori bucureşteni la sfârşitul veacului  al XVIII-lea. Relaţiile lor cu Braşovul şi Sibiul.
5. Casa de Comerţ „Nicolae D. Paciura” din Sibiu.
6. Max Demeter Peyfuss: Roma sau Bizanțul? Trezirea conștiinței naționale aromâne.
7. Câteva documente epirote păstrate în Arhivele din Bucureşti.
8. Un proiect editorial și o pledoarie pentru valorile culturii clasice elene.
9. Andrei Monahul (Haralambis Theophilopoulos): Τὸ Ἃγιον Ὄρος (Sfântul Munte).
10. Asociația Centrală Filantropică din Dacia, 1866.
11. Răscoala din Mețova în anul 1854. Mărturie documentară.
12. Relațiile comerciale din sud-estul Europei la sfârșitul secolului al XVIII-lea și începutul celui de-al XIX-lea, reflectate în Arhivele din București, Sibiu, Braşov.
13. Cercetări în arhivele de peste hotare: Grecia.
14. Casa Comercială „Ioan Hagi Moscu şi  Ştefan I. Moscu” din Bucureşti.
15. Markos Antonios Katsaitis: Călătorie de la Constantinopol la Iași și de la Iași la București în anul 1742.

Bibliografie.
Anexe.

The Vlachs (i.e. Wallachians, Morlaks or "Lyachi") – Europe’s forcibly Latinized population, e.g. Franks, Germans, Iberians, Lombardians, Romanians, Aromanians, etc. - arguably the most numerous "small change" group of people on Balkans and wider European region, extroverted as an artificial "minorities" in their very own homeland due to the centuries of occupation, assimilation and slow latinization, and later even introverted as a newly createded nations.

This contribution discusses a project to strengthen Aromanian. Aromanian or Vlach is an Eastern Romance language spoken in South-eastern Europe. Its speakers are called Aromanians or Vlachs. Aromanian has three main dialects; Pindean, Fãrshãrot and Gramustean. It is spoken by some 200,000 Aromanians in Greece and has no official status.
This contribution focuses on the language teaching process that was followed by the teaching team of the Society of Aromanians of Athens (Sutsată a Armîńilor di Athina). The team opted to use Greek as the teaching language and taught the dialects and geographic varieties of the association’s members.
During this process, several challenges came up: the differentiated geographic varieties of the language that complicated the teaching process; the different levels of language comprehension of the association’s members; the non-existent teaching curriculum and documentation; the absence of an official and standardized writing system.

This study presents an analysis about the rain-making ritual from Romania, called Paparuda, performed in the spring and in times of severe drought. The ritual is common also in the Slavic folklore, with the same structure. In this study, I will try to demonstrate that the origin of the rain-making ritual Paparuda/Dodola is Thracian, and South Slavic tribes from Balkans adopted the ritual from the Thracians. The ritual is present almost in the entire Balkan Peninsula, especially in the area inhabited by Slavs, which was Thracian before the Slavic migration from 6th century.

The paper deals with the formation and the activities of the so-called Romanian armed bands in Ottoman Macedonia, during the later stages of the Macedonian Struggle. These bands were consisted of pro-Romanian Vlachs from Macedonia and their main assignment was to fight the Greek bands of andartes and to protect the pro-Romanian communities. The paper analyses the key factors behind the decision to send “Romanian” armed bands in Macedonia, as well as the role of the Romanian state and the Internal Macedonian-Adrianople Revolutionary Organization in the creation, funding and disbandment of these bands.

Në këtë artikull jepet një pasqyrë e elementeve të përbashkëta fonetike dhe gramatikore të arumanishtes, rumanishtes dhe shqipes duke u bazuar në një skicë gramatikë të të folmeve arumune të rretheve Gjirokastër, Sarandë, Delvinë e Përmet të hartuar nga S. Poçi (2009). Botimi i kësaj gramatike të parë të këtyre të folmeve përbën një sukses dhe një hap përpara në studimin e të folmeve arumune të Shqipërisë që pritet të pasohet edhe nga botime të tjera të këtij lloji.

Synimi i autores është që duke përshkruar afëritë midis armënishtes dhe rumanishtes të tregojë se teza e parashtruar në këtë gramatikë se armënët janë grekë të latinizuar dhe gjuha e tyre ka qenë greqishtja që u latinizua më pas, nuk qëndron shkencërisht. Për këtë autorja krahason sistemin emëror dhe foljor të të dyja gjuhëve dhe nxjerr konkluzionet përkatëse për elementet e tyre përbërëse. Afëritë gramatikore dhe leksikore midis armënishtes dhe rumanishtes janë shumë të mëdha. Inovacionet që vërehen në sistemin e lakimit emëror të armënishtes janë padyshim zhvillime të saj të brendshme dhe të krahasueshme me zhvillime paralele në gjuhë të tjera romane. Gjatë analizës dalin qartë gjithashtu dhe ndikimet e shumta që ka ushtruar shqipja në sistemin emëror dhe sidomos foljor të armënishtes si pasojë e bashkëjetesës së gjatë të këtyre dy popujve.

PREFAŢĂ .......................................................................................................................................................III
INDICE DE NUME PROPRII ........................................................................................................................ 1
INDICE DE ANTROPONIME ..................................................................................................................... 67
INDICE DE MATERII ................................................................................................................................ 201
POSTFAȚĂ....................................................................................................................................................... 285

In order to portray the “Greek” merchant by elucidating the confidential aspects of his
affairs (basically related to money and merchandise), starting the investigation from the virtues and emotions previously resulted, while exploiting, as storage media for any such information, the Greek documentary sources (the accounting books and acts and the commercial correspondence within the remaining archival fonds), as well as data from medieval juridical literature (mostly drawn up in Latin), this paper analyzes the dimensions of the secretiveness that pervades the practical and scriptural usages specific to the old medieval mercantile humanity in the Euro-Balkan region (XVth – mid-XIXth century).

Generously illustrated with inedited fragments from documents (also including fifteen
photoreproductions), the study aims at unifying the coordinates – communication, scriptural act, archivology – that clarify the extent to which the commercial archives testify to the secretive obsessions and compulsions of the merchants, especially the “Greek" ones, and of those who have inspired their customs.

The Greek documents within the fonds of Aromanian trading houses and companies
attest encoding reflexes for messages, contexts and names belonging to the entrepreneurs involved in the Euro-Balkan trade. The analysis of such communication methods has been structured on an array of mercantile risks that impose precautionary measures: economic and political espionage, Arcana Artis, great businesses, money, travelling, characterizations and recommendations, loan, trials, the “economy of secrets”. Cryptic writings, forged words and the use of pseudonyms and nicknames ‒ beyond being major palaeographic hindrances ‒ represent scriptural practices that conceal commercial realia (prohibited goods, forbidden currencies, hidden fees and profits, loans, favors, etc.).

The regulatory instruments of medieval bookkeeping disclose the theoretical vision of
the epoch (the one that has generated the historiographic concept of the “economy of
secrets”) regarding the range of merchants' mystical consuetudes ‒ starting from protecting the correspondence, keeping secret records, concealing the archives ‒, in the interest of debating mainly the excessive prudence displayed towards the juridical requesting of these private archives. A certain discretion reveals itself as one of the defining features of the bookkeepers; in the spirit of the professional secrecy, so sacredly guarded by the medieval guilds (Arcana Artis) and even more so by the merchants' branch, this discretion occults the methodology of the accounting books and, consequently, the very “art” of counting and justifying the flow of money.

In conclusion, after outlining these levels of mercantile secretiveness, by means of
stepping, then, further into the family secretiveness (the trade house and firm correspond to the founding social entity), the research leads will be possible to be followed in order to disclose the personal categories of informations that prove to be sensitive inside the “Greek” merchants network and to create echoes in their social norms and emotions: blood ties, affinities or dissolutions, psychomental medical history.

Le 4 avril 2016, l’Académie Roumaine a fêté 150 années depuis sa fondation. Parmi les membres extérieurs de la «Société Littéraire Roumaine» (ainsi qu’elle s’appelait initialement), un décret du 22 avril 1866, pris par la Lieutenance Princière du jeune état roumain, a coopté le juriste Andrei Mocioni pour représenter le Banat.
Figure du mouvement nationaliste roumain de l’Empire des Habsbourg, Andrei Mocioni a été unanimement apprécié par ses contemporains, y compris les cercles politiques de Vienne et de Budapest. Après la chute de la Révolution de 1848-1849, les autorités impériales lui ont confié la charge de «commissaire suprême» du Banat, avec mission de mettre en œuvre des réformes. Démissionné en 1852, puis nommé président de la Commission centrale de Timişoara, puis conseiller à la Cour de Cassation de Vienne, retiré de la vie publique en 1856 pour y revenir au bout de quatre ans – cette fois comme membre du Sénat de l’Empire – Andrei Mocioni a poursuivi avec persévérance les idéaux de sa génération: la fondation de la Métropolie des Roumains Orthodoxes, l’autonomie du Banat, l’égalité entre les divers groupes ethniques de l’Empire etc.
Après une courte participation aux travaux de la Diète hongroise, l’institution effective, en 1867, du système dualiste (avec l’incorporation de la Transylvanie dans la Hongrie), a convaincu Andrei Mocioni que l’heure de l’avènement des Roumains n’avait pas encore sonné. Très peiné par cette situation, Andrei Mocioni s’est retiré de la vie publique en 1869, pour s’éteindre onze ans après.
Il était né au sein d’une famille macédo-roumaine, émigrée au cours du 18e siècle sur les terres des Habsbourg où elle fut anoblie. Ses ancêtres faisaient partie de ce qu’on appelait alors les «marchands grecs», gens entreprenants et intelligents, qui avaient accumulé de grosses fortunes, et gravi l’échelle sociale jusqu’à l’anoblissement, en contractant de belles alliances.
Partis de Moscopole, les Mocioni ont fait un semblable parcours : des deux fils du prêtre Constantin Mocioni, sont issues les deux branches de la famille, toutes deux anoblies par lettres patentes de 28 fevrier 1783 et 1 juin 1798. Grands marchands dans la capitale de la Hongrie, les Mocioni ont acquis d’importants territoires, particulièrement dans le Banat. Gérée avec diligence, la fortune familiale deviendra florissante, vers le milieu du 19e siècle, les Mocioni comptant parmi les plus importants propriétaires fonciers du Banat. Cette fortune assurera la carrière politique de Andrei Mocioni, de son frère, Antoniu, et de leur neveu, Alexandru. Ajoutons que les arrières petits-enfants du «pope» Constantin Mocioni comptaient parmi leurs alliances la plus antique noblesse titrée de la région : Bethlen, Teleki, von Bissingen et Nippenburg etc.
Identifié dans les collections du Musée Municipal de Bucarest, le diplôme de 1798 n’avait pas retenu l’attention des chercheurs jusqu’à ce jour.
Du type «lettre ouverte», conçue selon un formulaire de chancellerie resté presque immuable au cours des siècles, le document émane de l’empereur François le Second, sous son sceau de roi de Hongrie. La noblesse héréditaire du Royaume était conférée sur proposition de l’archiduc Joseph, frère du monarque et palatin de Hongrie, le diplôme comprenant le blasonnement et l’illustration des armoiries nouvellement crées. Peintes en miniature au début du document, les armoiries Mocioni témoignent par leur style de la décadence de l’art héraldique officielle. Cependant, la composition de ces armoiries, le choix des meubles qui y figurent évoquent avec pertinence l’histoire des Mocioni.
En conclusion, la présente étude participe à une meilleure compréhension des mécanismes de l’ascension sociale des élites roumaines dans l’Empire des Habsbourg. Elle permet aussi l’examen de lettres patentes et autres documents à l’adresse de la noblesse issus de la chancellerie impériale.

Es ist nichts Verwunderliches, dass sich die Kodifizierung als grundlegender Bestandteil der Standardisierung gerade im Fall der sogenannten " klein " romanischen Sprachen ausgesprochen dynamisch und komplex ge-staltet und jeweils eigene Wege geht. Diese Eigenschaften sind auf die spezi-fischen und sich wandelnden geschichtlichen, kulturellen und politischen Faktoren zurückzuführen, die in den Ländern vorgeherrscht haben bzw. vorherrschen, wo sie in der Regel neben einer anderen Sprache vorkommen. Die Koexistenz ist gewöhnlich durch Konkurrenz und nicht selten sogar durch Konflikte gekennzeichnet. Konkurrenzerscheinungen können aber auch innerhalb des Kodifizierungsverlaufs derselben kleinromanischen Sprache auftreten, der, als sprachpolitischer Akt, eine identitätsmarkierende bzw.-stiftende Rolle 1 spielt, wie etwa die alpenromanische 2 , die galicische oder die aromunische Realität zeigen, um nur einige zu nennen. Besonders komplex und dynamisch stellt sich der Kodifizierungsverlauf des Aromunischen dar. Dabei handelt es sich um einen plurizentrischen Pro-zess, der durch die weite Verbreitung der aromunischen Enklaven in Süd-osteuropa – seit etwa einem Jahrhundert in sechs Nationalstaaten (Albanien, Bulgarien, Griechenland, Republik Makedonien, Rumänien, Serbien; cf. z.B. Prifti (im Druck) – bedingt ist.

Wer sich mit der ethnischen Struktur der südlichen Balkanhalbinsel zur Zeit der Balkankriege beschäftigen möchte, hat bei der Quellenwahl zwischen höchst widersprüchlichen Karten und Statistiken zu wählen. Die meisten Darstellungen jener Zeit diskutieren die Statistiken und versuchen, eine bestimmte nationale Perspektive zu stützen und andere zu schwächen. Nur wenige bemühen sich um Neutralität. Die Betonung von Statistiken und Verbreitungskarten, die von den nationalen Historiographien immer wieder nach Bedarf zitiert werden, verstärken den Betrachter in der Wahrnehmung von Nationalvölkern und führen ihn zu einer mangelnden Auseinandersetzung mit Identitäten, die sich nationaler Zuschreibungen entziehen. Da während der Balkankriege die bis dahin zum Osmanischen Reich gehörende Region Makedonien auf Griechenland, Serbien, Bul-garien und Albanien aufgeteilt wird, nimmt man in der Regel die Na-tionalvölker der Osmanen/Türken, Griechen, Serben, Bulgaren und Albaner wahr (in der makedonischen Frage oft sogar nur die Bulgaren, Serben und Griechen; s. DEHN 1909: 38), ohne die Minderheiten zu berücksichtigen, vor allem aber ohne zu beachten, dass die genannten Gruppen bezüglich Sprache und Konfession alles andere als homogen waren und sind. Es soll daher im Folgenden versucht werden, statistische Verhältnisse und Verbreitungskarten weitgehend beiseite zu lassen, um aus qualitativer Perspektive auf die ethnographische, sprachliche und konfessionelle Ausgangslage während der Balkankriege ein Licht zu werfen. Dadurch soll der Blick für die komplizier-ten ethnischen Strukturen der Region geschärft werden, der man erst dann einigermaßen gerecht wird, wenn man sich neben den nationalen Kategorien mir den regionalen, sprachlichen und konfessionellen Identitäten beschäftigt.

This paper profiles the basic occupations of the residents of a Vlach semi- nomadic,  mountainous village (Perivoli), in Greece, at the beginning of the 20th century. Research is based on the data of the electoral roll from 1914 aiming to answer three major queries a) the level of professional differentiation within the community b) the importance of traditional occupations (muleteers, stock- breeders) c) the changes in the occupations. On a second level, the relationship between the changes in the occupations and the transformations of social bonds as well as  the content of local identity are examined. Finally, through this paper, the boundaries of Perivoli’s imagined community at the time of entry into the modern society emerge .

„Aromanian […]is spoken by half a million people, mainly in parts of northern Greece, Albania, the Former Yugoslav Republic of Macedonia, and Bulgaria.” , said Martin Maiden  .
The Aromanian Question, as Max Dreysuss said in his book , is not new, but has never been solved. Regardless how sensitive and delicate this problem might be, one cannot just be another silent witness to the disappearance of Aromanians, known by so many names . Armân / Makedon-Armân – self definition = identifies their native space, the ancient Macedonia . We use, instead of the well-known Aromanian, the ethnonim armân as defined by their own community: Armân / Makedon-Armân. Even in Romania, who claims they are Romanians, before Weigand coined in 1895 the word Aromanians, the term used was „macedo-român” (Macedo-Romanian).
For Romania, they are Romanians and for Greece, they just simply don’t exist. Or, they existed only as enemies, and things are getting worse. Branislav Stefanoski - Al Dabija  told me: "In 1981, people from Greece declared themselves Aromanians / Makedon-Armâns. Today, unfortunately, they are all Vlahos!"
Now more than ever, though, the interests related to the assimilation are stronger than ever, even in EU countries, wanting a larger number of potential citizens for a stronger voice at the common European table. So, once again, Makedon-Armâns fell midway between various state interests.
The danger of assimilation is real and, despite Recommendation 1333 /97 of the Council of Europe concerning their rights as a minority, Aromanians could just perish right before our eyes.

The paper presents an icon from Slavonia (Croatia) dating from the first half of the 18 th century and featuring the most popular miracle of Saint George-the slaying of the dragon and saving the princess. 1 The icon is interesting in several aspects considering its iconography, stylistic characteristics and possible origins of the painter. Starting with the latter, the analysis of the painter's style suggests that he could have been a close disciple or an associate of the famous Hristofor Žefarović who migrated to the Metropolitanate of Karlovci from Macedonia in the 1730s. His distinct figurative style belonged to the so called zograf painting in Serbian 18 th century art, standing at the touching point of the post-Byzantine tradition and European baroque and forming a specific format of popular art. The icon in case also provides evidence for the migratory reaches of painters from the south of the Balkans in the early and mid-18 th century and their influence on the creation of a specific brand of popular visual culture in the Orthodox communities in Slavonia and Croatia. The subject depicting the triumphal figure of the Saint on horseback defeating the beast was well established in Byzantine and post-Byzantine tradition, but in later centuries it was treated with increasing decorativeness and imaginative details characteristic of popular imagination. The status of Saint George as a hero, protector, miracle worker and a martyr was reinforced among the Balkan Orthodox during the Turkish reign and transferred to the Metropolitanate of Karlovci in the 18 th century.

W XVIII wieku Moskopole w Albanii było jednym z najważniejszych miast Bałkanów. Zniszczenie miasta na przełomie XVIII i XIX wieku stało się momentem upadku jego wspaniałych zabytków, tradycyjnych profesji oraz wygnania lokalnej społeczności Aromanów/Wołochów, którzy udali się na tułaczkę w różne regiony Europy.  Z miasta pozostały jedynie ruiny przypominające o dawnej świetności ,,niewidzialnej” już dziś przestrzeni. W wyobrażeniach społeczności aromańskiej Moskopole doczekało się własnego mitu, wokół którego powstało szereg narracji (m.in. o jego założeniu, o czasach szczęśliwości, o świętym mieście). Współczesnymi śladami tego mitu są też specyficzne zwyczaje Aromanów przybywających do miasta, stanowiące przejaw niematerialnego dziedzictwa kulturowego (święta przy ruinach, chramy, wspólny taniec, krwawe ofiary). Upadek komunistycznych rządów w Europie spowodował odradzanie kulturowe mniejszości, które rozpoczęły przywracanie pamięci w zakresie swojego dziedzictwa. W artykule podjęta została refleksja dotycząca rewitalizacji przestrzeni miasta, jak również propozycja zarządzania pamięcią i dziedzictwem kulturowym Aromanów  opierająca się na idei utworzenia w Moskopolu specyficznej przestrzeni kulturowej miasta-muzeum, stanowiącego symbol kultury i tragicznych losów tej społeczności.

thirst for the road.

Today’s globetrotters and the travellers of the past have something in common: ingeniousness and not caring a whit about borders. Almost one hundred years ago, in a Balkan Peninsula without borders, the Aromanians were the greatest travellers. Shepherds with thousands of sheep, carters with caravans, unsurpassed merchants, and people of great accomplishment, they roamed the length and breadth of the Balkans. And even farther afield. For most of them, their whole lives were spent on the road: you might even be born on the road, you learned to walk, you invented games and stories, you sang, you kept the feast days, you learned the steps of the ring dances, you made good companions, you were betrothed, you wed– all on the road!

Ethnic mobilization and identity politics.
Aromanians in Bulgaria.

Baj Steriu, who considers himself a proud Aromanian, told me in an interview: “We come from Alexander the Great. There is even a song that Alexander the Great was our Tsar”. His narrative is one of many stories on the topic of “who are the Aromanians”. Stories ought to promote legitimacy and persuasiveness of contemporary revitalization efforts of Aromanians in Bulgaria.

Aromanians and their current endeavors are almost unknown in the Czech Republic. Nevertheless, the intent of this ethnographic study is not only to present a unique "revival" project and a little-known group. An analysis of particular identity politics and revitalization strategies, framed by the ethnicity discourse and negotiated in transnational networks, may offer an inspiration for comparative studies of other similar processes.

The book has three parts. The first part introduces the context of the ethnographic research and its theoretical and methodological framework. The second one outlines various versions of Aromanian past, covering the period from supposed beginnings of Aromanian history to the present, with emphasis on the moments highlighted by the actors themselves. The third part focuses on the current situation of Aromanians in Bulgaria. It describes the representatives of the revitalization project, strategies they employ to "revive Aromanianess,” and the socio-political contexts in which this is done. Special attention is payed to how Bulgarian Aromanians are framing their identity in terms of “ethnicity” and how they negotiate the "essence" of this identity arguing either for its traditionalist or modernist perception. The subsequent analysis of particular revitalization strategies reveals the importance of language revitalization, memory politics, and the politics of “in-formation” (related to the processes of education, institutionalization, and transnationalization). The conclusion of the book is devoted to the discussion of the motivations and limits of the entire Bulgarian Aromanian revitalization project.

Inventar-indice de descriere generală a fondului arhivistic „Casa Comercială «Frații Nanni»” (ani extremi: 1800-1848; paleografie greacă)
Prefață
I. Istoricul Casei Comerciale „Frații Nanni”
1. Statutul juridic și comercial
a. Denumirile (Nan, Nanu, Nani, Nanni)
b. Compania „Nanni”
2. Istoricul litigiului Guma ‒ Nanni
3. Comisia Numită prin Înaltă Poruncă pentru „Casa Răposaților Frați Nanni”
a. Activitatea
b. Denumirile
c. Membrii
4. Proprietăți și acareturi
5. Debitori și creditori
II. Istoricul fondului
1. Proveniența, atestarea, compoziția
2. Integritatea fondului și resurse corelate
3. Prelucrarea anterioară
III. Prelucrarea arhivistică  
1. Fondarea  
2. Ordonarea
3. Descifrarea paleografică
4. Schema de ordonare
Bibliografie  
Ilustrații   19

CUPRINSUL INVENTARULUI
I. Litigii familiale
I.1. Succesiuni, moșteniri
I.2. Administrarea proprietăților
I.3. Instrumente de evidență

II. Litigii cu alte persoane și familii
II.A. Debitori
II.B. Creditori

III. Litigii cu instituții și comunități
III.A. Debitori
III.B. Creditori

The last shepherds of the Carpathians?
Carpathian Sheep Transhumance 2013 - a phenomenon of the international project on contemporary Vlach pastoral culture, ,,Culturologica Slovaca", 2, 2017

In recent years, more and more researchers have been interested in the pastoral culture of the Carpathian region. The central ideas of projects implemented in different countries relate to the traditional transhumant pastoralism, and they also propose new solutions that can contribute to the revival of this specific sphere of cultural heritage in Central and Eastern Europe and the Balkans. The article presents the phenomenon of one of the most famous cultural projects—Redyk Karpacki (Carpathian Sheep Transhumance). Based on the field research, the article discusses the main idea behind the sheep transhumance along with its course, time, and scale, as well as the reception of this event in the memory of the Carpathia. The paper uses qualitative research methodology applied from the emic (intra-group) perspective. The following research techniques were used in the ethnographic studies conducted among the project organizers and in selected villages/towns along the grazing route (standardized and free interviews, undisguised participant observation, analysis of texts and legal and archival documents, and visual methods).The research has shown that anthropology can bring new qualitative data to project analysis which unveil a different face of ongoing cultural undertakings. The results indicate the need to take into account the intercultural differences in the approaches to studied phenomena; otherwise project analysis cannot be entirely reliable.
Key words: cultural heritage – international project – intercultural communication – pastoralism – Carpathians – Redyk Karpacki 2013 – traditional professions – Vlach trail – emic methodology




Abstrakt:
W ostatnich latach wzrasta zainteresowanie badaczy kulturą pasterską w regionie Karpat. Realizowane w różnych krajach nowe projekty nawiązują swoimi ideami do tradycyjnego pasterstwa transhumancyjnego; proponują również nowe rozwiązania mogące przyczynić się do ożywienia tej sfery dziedzictwa kulturowego w Europie Środkowo-Wschodniej oraz na Bałkanach. Celem tego artykułu jest kulturowa analiza projektu Redyk Karpacki 2013, który symbolicznie przeszedł przez 5 krajów karpackich, aby przypomnieć czym były tradycyjne profesje szałaśnictwa i pasterstwa oraz zintegrować lokalną społeczność. Artykuł prezentuje główne idee projektu, czas i przestrzeń jego realizacji, a także najważniejsze wątki i motywy związane z pamięcią mieszkańców Karpat o wydarzeniu. W artykule wykorzystano jakościowe metody badań prowadzone z organizatorami i mieszkańcami  regionu (wywiady, obserwacja uczestnicząca, analiza tekstów kultury oraz źródeł dokumentalnych i przekazów audiowizualnych). Badania pokazały, że antropologia kulturowa może przynieść wiele danych do analiz projektowych, ukazując je z perspektywy emic – wewnątrzgrupowej, co przyczynia się do lepszego zrozumienia różnic kulturowych, a w rezultacie do bardziej efektywnego zarządzania projektami kulturowymi.
Słowa kluczowe: dziedzictwo kulturowe – projekt międzynarodowy – komunikacja międzykulturowa - pasterstwo – Karpaty – Redyk Karpacki 2013 – tradycyjne profesje – szlak wołoski – metodologia emic

The author searches for new interbalkan language parallels and for source languages of particular phenomena in the Balkan Slavonic languages which cannot be explained by internal Slavonic development. The absence or shortages of written historical language sources for some Balkan languages may be compensated by using areal methods of linguistic research. A dialectal structure of the Balkan linguistic area, distinguishes within the Balkan language continuum different language subareas; an example are the Western Bal-kan Linguistic Area and the Eastern Balkan Linguistic Area. The first area consists of Eastern Serbian, Macedonian, Albanian and Aro-manian dialects, while the second one is comprised of the dialects of Bulgarian and Greek. The linguistic appearance of the Western Bal-kans does not seem to be identical to that of the Eastern Balkans. Some structural innovations in Eastern Serbian and Macedonian dialects which are not present in the Eastern Balkan area may have Aromanian as their source language. Some of these supposed grammatical aromanianisms (recent loan-translations or calques) are pre-positional direct object, peripheral functions of instrumental, " to be " as a transitive verb.

En s’appuyant sur les recits des Francais ayant voyage dans les Balkans durant la premiere moitie du xixe siecle, il est possible de fixer plusieurs marqueurs fondamentaux de l’identite ethnique des Aroumains balkaniques, a l’epoque visee. En fait, l’idee des origines romaines de la communaute ethnique, les ethnonymes auto-referentiels employes, l’institution traditionnelle du celnicat et la pratique sociale de l’endogamie fonctionnent tous comme des marqueurs identitaires, en assurant la coherence interne de la communaute ethnique aroumaine, et en la distinguant des groups allogenes.

On the basis of writings of Frenchmen having traveled in the Balkans during the first half of the 20th century, one can identify several fundamental markers of the Balkan Aromanians’ ethnic identity, valid for the period concerned. In fact, the idea of the Roman origins of the ethnic community, the self-referential ethnonyms employed, the traditional institution of the celnikate and the social practice of endogamy all function as identity markers, ensuring the internal coherence of the Aromanian ethnic community, and setting it apart from allogenous groups.

The text presents the outcome of a sociolinguistic questionnaire survey conducted among the pupils attending lessons in the Aromanian (Vlach) language at a primary school in Kruševo (Macedonia). The survey focused on: the rate of use of Aromanian in individual language domains; the proportion of Aromanian in the overall framework of speaking activities; the reception of Aromanian culture and active participation in this culture; and subjective ethnic, linguistic and cultural attitudes and assessments. With respect to the current situation of the Aromanian language, the questionnaire detected decisive differences among individual respondents concerning the mother tongues of the parents, gender and other aspects. Computing the (non)homogeneity of the answers proved highly relevant as well.