Souliotes (English Wikipedia)

Murawska-Muthesius 2021, pp. 77–79. Murawska-Muthesius, Katarzyna (2021). "Mountains and Palikars". Imaging and Mapping Eastern Europe: Sarmatia Europea to Post-Communist Bloc. Routledge. ISBN 9781351034401.
Fleming 2014, p. 47. Fleming, K. E. (2014). The Muslim Bonaparte: Diplomacy and Orientalism in Ali Pasha's Greece. Princeton University Press. ISBN 978-1-4008-6497-3.
Camaj, Martin, & Leonard Fox (1984). Albanian grammar: with exercises, chrestomathy and glossaries. Otto Harrassowitz – Verlag. p. 20. "Patronymics in –ot are also included in this category: indef. sg. suljot ‘native of Suli’ – indef. pl. suljótë."
Pappas 1982, p. 24: "Souli gave its name to the confederation, a name whose origins are also unclear." Pappas, Nicholas Charles (1982). Greeks in Russian Military Service in the Late Eighteenth and Early Nineteenth Centuries. Stanford University.
Augustinos 1994, p. 320: "Pouqueville, insisting on tracing everything back to antiquity, identified Souli with the ancient Selleis and the Souliots as the descendants of its inhabitants" Augustinos, Olga (1994). French odysseys: Greece in French travel literature from the Renaissance to the romantic era. Johns Hopkins University Press. ISBN 9780801846168.
Pappas 1982, p. 24 Pappas, Nicholas Charles (1982). Greeks in Russian Military Service in the Late Eighteenth and Early Nineteenth Centuries. Stanford University.
Pappas 1982, p. 26: "By the end of the eighteenth century, the small commonwealth of Souli reached its zenith in population and fighting forces. According to its leaders' reckoning, by 1800 Souli had a population of 20,000 and a military strength of 2,000." Pappas, Nicholas Charles (1982). Greeks in Russian Military Service in the Late Eighteenth and Early Nineteenth Centuries. Stanford University.
Pappas 1982, p. 25 Pappas, Nicholas Charles (1982). Greeks in Russian Military Service in the Late Eighteenth and Early Nineteenth Centuries. Stanford University.
Pappas 1982, p. 26 Pappas, Nicholas Charles (1982). Greeks in Russian Military Service in the Late Eighteenth and Early Nineteenth Centuries. Stanford University.
Vranousis & Sfyroeras 1997, p. 248 Vranousis, L.; Sfyroeras, V. (1997). "From the Turkish Conquest to the Beginning of the Nineteenth Century". Epirus, 4000 Years of Greek History and Civilization. Ekdotike Athenon. ISBN 9789602133712.
Robert Elsie (24 December 2012). A Biographical Dictionary of Albanian History. I.B.Tauris. p. 44. ISBN 978-1-78076-431-3.
Pappas 1982, p. 27. Pappas, Nicholas Charles (1982). Greeks in Russian Military Service in the Late Eighteenth and Early Nineteenth Centuries. Stanford University.
Pappas 1982, p. 27: "...the extent correspodents of Souli with Muslim and Christian leaders in is written in or translated from Greek. The language of the letters of the Souliotes, as well as the sentiments expressed in them, have led one prominent Greek scholar to assert that the basic ethnic and linguistic Component of Souli was Greek rather than Albanian.~note: Protopsaltes, "Souliotika semeiomata" pp 287–292" Pappas, Nicholas Charles (1982). Greeks in Russian Military Service in the Late Eighteenth and Early Nineteenth Centuries. Stanford University.
Vranousis & Sfyroeras 1997, p. 247 Vranousis, L.; Sfyroeras, V. (1997). "From the Turkish Conquest to the Beginning of the Nineteenth Century". Epirus, 4000 Years of Greek History and Civilization. Ekdotike Athenon. ISBN 9789602133712.
Pappas 1982, p. 26: "From 1721 to 1772, the Souliotes repulsed six punitive expeditions launched against them by pasas and be vs. and at the same time expanded their polity at the expense of the latter. By the end of the eighteenth century, the small commonwealth of Souli reached its zenith in population and fighting forces. According to its leaders' reckoning, by 1800 Souli had a population of 20,000 and a military strength of 2,000." Pappas, Nicholas Charles (1982). Greeks in Russian Military Service in the Late Eighteenth and Early Nineteenth Centuries. Stanford University.
Pappas 1982, p. 252 Pappas, Nicholas Charles (1982). Greeks in Russian Military Service in the Late Eighteenth and Early Nineteenth Centuries. Stanford University.
Pappas 1982, p. 253: "Ali immediately ordered an all out attack on Souli in July 1792 with... The Souliotes accepted negotiations and presented the terms which included: the exchange of hostaged Souliotes for prisoners taken from among Ali's troops, the return of all Parasouliote villages to the Souliote confederation" Pappas, Nicholas Charles (1982). Greeks in Russian Military Service in the Late Eighteenth and Early Nineteenth Centuries. Stanford University.
Pappas 1982, p. 254 Pappas, Nicholas Charles (1982). Greeks in Russian Military Service in the Late Eighteenth and Early Nineteenth Centuries. Stanford University.
Pappas 1982, p. 255 Pappas, Nicholas Charles (1982). Greeks in Russian Military Service in the Late Eighteenth and Early Nineteenth Centuries. Stanford University.
Pappas 1982, p. 256 Pappas, Nicholas Charles (1982). Greeks in Russian Military Service in the Late Eighteenth and Early Nineteenth Centuries. Stanford University.
Pappas 1982, p. 257 Pappas, Nicholas Charles (1982). Greeks in Russian Military Service in the Late Eighteenth and Early Nineteenth Centuries. Stanford University.
Pappas 1982 Pappas, Nicholas Charles (1982). Greeks in Russian Military Service in the Late Eighteenth and Early Nineteenth Centuries. Stanford University.
Banac, Ivo; Ackerman, John G.; Szporluk, Roman; Vucinich, Wayne S. (1981). Nation and ideology: essays in honor of Wayne S. Vucinich. East European Monographs. p. 42. ISBN 9780914710899.
Fleming 2014, pp. 59, 63, Ψιμούλη 2010, p. 26-27. Fleming, K. E. (2014). The Muslim Bonaparte: Diplomacy and Orientalism in Ali Pasha's Greece. Princeton University Press. ISBN 978-1-4008-6497-3. Ψιμούλη, Βάσω (2010). Βασίλης Παναγιωτόπουλος (ed.). Μάρκος Μπότσαρης. Ιστορική Βιβλιοθήκη - Οι Ιδρυτές της Νεότερης Ελλάδας. Athens: Τα Νέα.
Ελευθερία Νικολαΐδου (1997). "Η Ήπειρος στον Αγώνα της Ανεξαρτησίας". In M. V. Sakellariou (ed.). Epirus, 4000 years of Greek history and civilization. Ekdotikē Athēnōn. p. 272. ISBN 978-960-213-371-2.
Roudometof 2001, p. 25. Roudometof, Victor (2001), Nationalism, globalization, and orthodoxy: the social origins of ethnic conflict in the Balkans, Greenwood Publishing Group, 2001, ISBN 978-0-313-31949-5
Schuberth, Richard (2021). Lord Byrons letzte Fahrt Eine Geschichte des Griechischen Unabhängigkeitskrieges. Göttingen: Wallstein Verlag. p. 94. ISBN 9783835345959.
Schmitt, Oliver Jens (2012). Die Albaner : Eine Geschichte zwischen Orient und Okzident. München: C.H. Beck. p. 106. ISBN 9783406630323.
Nikolaos Kasomoulis (6 March 2015). Giannis Vlachogiannis (ed.). Ενθυμήματα Στρατιωτικά της Επαναστάσεως των Ελλήνων (1821-1833). Vol. Γ΄. Pelekanos Books. p. 123-4, 124, n. 1. ISBN 9789604007561.
Baumgart Winfried. Englische Akten zur Geschichte des Krimkriegs. Oldenbourg Wissenschaftsverlag, 2006. ISBN 978-3-486-57597-2, p. 262
University of Chicago. Encyclopædia britannica: a new survey of universal knowledge. Encyclopædia Britannica, inc., 1946, p. 957
Alexandros L. Zaousēs, Hetairia Meletēs Hellēnikēs Historias. Οι δύο όχθες, 1939–1945: μία προσπάθεια για εθνική συμφιλίωση. Ekdoseis Papazēsē, 1987, p. 110.
Schwandner-Sievers & Fischer 2002, p. 50 Schwandner-Sievers, Stephanie; Fischer, Bernd Jürgen (2002). Albanian Identities: Myth and History. Indiana University Press. ISBN 0-253-34189-2.
Mark Mazower (2021). The Greek Revolution and the Making of Modern Europe. Penguin Press. p. 44. ISBN 9780698163980. In fact, nationalism was an entirely alien concept to these Christian Albanians and they certainly did not see themselves as leading 'Greek armies': the following year they would even tell the Russian Tsar – in a confidential message begging for assistance – that 'we don't have anything in common with the other Greeks'. They felt generally closer to their fellow Albanian Muslims than they did to the Greeks, and Ypsilantis's rhetoric surely counted for less than the trust the Souliots placed in Perraivos himself.
Banac, Ivo; Ackerman, John G.; Szporluk, Roman; Vucinich, Wayne S. (1981). Nation and ideology: essays in honor of Wayne S. Vucinich. East European Monographs. p. 46. ISBN 9780914710899. Their contribution in that conflict, although less well known, can be compared to those of the Souliotes on land and the Hydriotes and Spetsiotes at sea. These people, like the Cheimarriotes, were known to be Albanian-speaking or bilingual, yet they identified themselves wholly with the Greek national cause.
Potts 2014, p. 110. Potts, Jim (2014). "The Souliots in Souli and Corfu and the strange case of Photos Tzavellas". In Hirst, Anthony; Sammon, Patrick (eds.). The Ionian Islands: Aspects of Their History and Culture. Cambridge Scholars Publishing. ISBN 9781443862783.
Murawska-Muthesius 2021, pp. 77–78. Murawska-Muthesius, Katarzyna (2021). "Mountains and Palikars". Imaging and Mapping Eastern Europe: Sarmatia Europea to Post-Communist Bloc. Routledge. ISBN 9781351034401.
Potts 2014, p. 108. Potts, Jim (2014). "The Souliots in Souli and Corfu and the strange case of Photos Tzavellas". In Hirst, Anthony; Sammon, Patrick (eds.). The Ionian Islands: Aspects of Their History and Culture. Cambridge Scholars Publishing. ISBN 9781443862783.
Potts 2014, p. 109. Potts, Jim (2014). "The Souliots in Souli and Corfu and the strange case of Photos Tzavellas". In Hirst, Anthony; Sammon, Patrick (eds.). The Ionian Islands: Aspects of Their History and Culture. Cambridge Scholars Publishing. ISBN 9781443862783.
Fleming 2014, p. 66 Fleming, K. E. (2014). The Muslim Bonaparte: Diplomacy and Orientalism in Ali Pasha's Greece. Princeton University Press. ISBN 978-1-4008-6497-3.
Potts 2010, p. 186: "Spiros Katsaros argues (1984) that the Suliots were much better off in Corfu, anyway. To the Corfiots, he suggests, in the period 1804–14, the Suliots were simply armed Albanian refugees, who were displacing them from their properties ... foreigners required to be housed at a short notice, prepared to squat illegally whenever necessary, needing to be taught Greek ... On these questions Katsaros is at odds with another Corfiot writer about the Suliots (himself of Suliot origins), D. Karamoutsos." Potts, Jim (2010). "VI". The Ionian Islands and Epirus: A Cultural History. Landscapes of the Imagination. Oxford University Press, US. p. 186 159. ISBN 978-0199754168. Retrieved 2013-09-21.
Potts 2014, pp. 107–108 "While the Corfiot historian, K. D. Karamoutsos, in his study of Souliot genealogies (or lineages) does not disagree on the question of the vendetta, he has little time for what he considers extensive “misinformation” on the part of Katsaros. Karamoutsos has a more sympathetic view of the Souliots, insisting that no respectable historian could categorize them as members of the Albanian nation simply on the grounds that they had their roots in the centre of present-day Albania and could speak Albanian. On the contrary, he argues, they were 100% Orthodox and bilingual, speaking Greek as well as Albanian; he says that their names, customs, costumes and consciousness were Greek, and that they maintained Greek styles of housing and family structures. He accepts that some historians might place their forebears in the category of akrites, or border guards, of the Byzantine Empire. When they came to Corfu, the Souliots were usually registered in official documents, he says, as Albanesi or Suliotti. They were, he concludes, a special group, a Greek-Albanian people (ellinoarvanites). Vasso Psimouli, on the other hand, takes for granted that the Souliots were of Albanian origin. According to her, they first settled in Epirus at the end of the fourteenth century, but they were not cut off from the Greek-speaking population around them. They spoke Albanian at home but they soon began to use Greek. As these varying opinions suggest, Greek academics have not been able to agree whether the Souliots were Albanian, Albanian-speaking Greeks, or a mixture of Greeks and Hellenized Christian Albanians who had settled in northern Greece. The issue of the origin and ethnicity of the Souliots is very much a live and controversial issue in Greece today. Foreign writers have been equally divided." Potts, Jim (2014). "The Souliots in Souli and Corfu and the strange case of Photos Tzavellas". In Hirst, Anthony; Sammon, Patrick (eds.). The Ionian Islands: Aspects of Their History and Culture. Cambridge Scholars Publishing. ISBN 9781443862783.
Woodhouse, Christopher Montague (1968). A Short History of Modern Greece. Praeger. p. 122.
Giannēs Koliopoulos, John S. Koliopoulos, Thanos Veremēs. Greece: The Modern Sequel : from 1831 to the Present Edition: 2 Published by C. Hurst & Co. Publishers, 2004 ISBN 1-85065-462-X, 9781850654629 p. 184 describes Souliotes as "Orthodox and partly hellenized Albanian tribes".
Fleming 2014, pp. 59, 99, 166 Fleming, K. E. (2014). The Muslim Bonaparte: Diplomacy and Orientalism in Ali Pasha's Greece. Princeton University Press. ISBN 978-1-4008-6497-3.
Fleming 2014, pp. 60. Fleming, K. E. (2014). The Muslim Bonaparte: Diplomacy and Orientalism in Ali Pasha's Greece. Princeton University Press. ISBN 978-1-4008-6497-3.
Janion, Ewa Róza (2015). Imaging Suli: Interactions Between Philhellenic Ideas and Greek Identity Discourse. Peter Lang Edition. p. 17. ISBN 978-3-631-66991-4.
Janion, Ewa Róza (2015). Imaging Suli: Interactions Between Philhellenic Ideas and Greek Identity Discourse. Peter Lang Edition. p. 14. ISBN 978-3-631-66991-4.
Janion, Ewa Róza (2015). Imaging Suli: Interactions Between Philhellenic Ideas and Greek Identity Discourse. Peter Lang Edition. p. 14. ISBN 978-3-631-66991-4.
Janion, Ewa Róza (2015). Imaging Suli: Interactions Between Philhellenic Ideas and Greek Identity Discourse. Peter Lang Edition. p. 13. ISBN 978-3-631-66991-4.
Pappas 1982, p. 296: "Aside from the Souliote cycle of folksongs in Greek and Albanian" Pappas, Nicholas Charles (1982). Greeks in Russian Military Service in the Late Eighteenth and Early Nineteenth Centuries. Stanford University.
Zervas 2016, pp. 116–117. Zervas, Theodore G. (2016). Formal and informal education during the rise of Greek nationalism: learning to be Greek. New York: Springer. ISBN 9781137484154.
Skendi 1954, p. 13: "In 1878, Alvanikē melissa — Bleta Shqiptare (The Albanian Bee) appeared in Greek script in Alexandria, Egypt. It is one of the best Albanian collections, despite the fact that Efthim Mitko, the col-lector, was not in a position to be in direct contact with the people because he left Albania while young and lived in Egypt. The most important part of his collection are the lyric poems. Of the heroic songs, 97 are in the dialect of southern Albania and 26 in that of northern Albania. They celebrate exploits of beys, the heroes of Suli, and the battles of the Albanians in various parts of the Turkish Empire." Skendi, Stavro (1954). Albanian and South Slavic Oral Epic Poetry. Philadelphia: American Folklore Society. ISBN 9780527010966. OCLC 3794368.
Skendi 1954, p. 173: "There is a variety of rhymes and assonances in the Albanian heroic songs. The most common pattern is a, a, but these can also be a, a, or a, a, a, a. There are other songs which follow the model a, b, a, b. Sometimes we find the same rhyme or assonance for a considerable number of lines. In "The Song of Marko Boçari from Suli" (Mitko, ed. Pekmezi, pp. 141—143), containing more than seventy octosyllabic lines, only six end in y, all the other lines have as a rhyme or asso-nance i." Skendi, Stavro (1954). Albanian and South Slavic Oral Epic Poetry. Philadelphia: American Folklore Society. ISBN 9780527010966. OCLC 3794368.
Hirst, Anthony; Sammon, Patrick (26 June 2014). The Ionian Islands: Aspects of their History and Culture. Cambridge Scholars Publishing. p. 112. ISBN 978-1-4438-6278-3.
Cothran, Boyd; Judge, Joan; Shubert, Adrian (20 February 2020). Women Warriors and National Heroes: Global Histories. Bloomsbury Publishing. p. 124. ISBN 978-1-350-12114-0.

britishmuseum.org

"drawing _ British Museum". Retrieved 2022-11-03. Description: Albanian Palikars in pursuit of an enemy

ceeol.com

Raça, Shkëlzen (2012). "Disa Aspekte Studimore Mbi Sulin Dhe Suljotët [Some research aspects regarding Souli and the Souliotes]". Studime Historike. 1 (2): 215. "Αλβανήτες", d.m.th., shqiptare i identifikon edhe Eleni Karakicu, bashkëshortja e pare e Marko Boçarit. Ajo në fakt drejton një kundër akuzë ndaj tij e familjes së tij, si përgjigje rreth një procesi gjyqësor për çështje shkurorëzimi të parashtruar nga vetë Marko Boçari më 1810, në shtatë ujdhesat e Detit Jon. Ndërmjet tjerash, Karakicu akuzon indiferencën e vjehrrive të saj me fjalët: Nëse ai i kishte të gjitha gjërat në duart e veta, se vjehrri dhe vjehrra ime nuk vendosen ta zënë e ta vrasin, sa Kostën e Stathit, po aq edhe këtë ta bëjnë per mua dhe se sipas tyre e kanë tradhtuar, atëherë veprimi i tillë është borxh dhe ligj për shqiptarët, që të lahen nga mëkati." "["Alvanites", or in other words Albanians is how Eleni Karakitsou, the wife of Markos Botsaris identifies them. It relates to an accusation against his family to answer questions in a divorce case trial filed by Markos Botsaris in 1810 in the Septinsular islands of the Ionian Sea. Among other things, Karakitsou accuses her in-laws of indifference with the words: He had everything in his hands, because my father in law and mother in law decided not catch and to kill him, like Kosta and Stathi, yet they did not do this for me and I believe they have betrayed me and such an action is owed and law for Albanians, so as to brush away those sins."
Thede Kahl (1999). "Die Zagóri-Dörfer in Nordgriechenland: Wirtschaftliche Einheit–ethnische Vielfalt [The Zagori villages in Northern Greece: Economic unit – Ethnic diversity]". Ethnologia Balkanica. 3: 113–114. "Im Laufe der Jahrhunderte hat es mehrfach Ansiedlungen christlich-orthodoxer Albaner (sog. Arvaniten) in verschiedenen Dörfern von Zagóri gegeben. Nachfolger Albanischer Einwanderer, die im 15. Jh. In den zentral- und südgriechischen Raum einwanderten, dürfte es in Zagóri sehr wenige geben (Papageorgíu 1995: 14). Von ihrer Existenz im 15. Jh. wissen wir durch albanische Toponyme (s. Ikonómu1991: 10–11). Von größerer Bedeutung ist die jüngere Gruppe der sogenannten Sulioten – meist albanisch-sprachige Bevölkerung aus dem Raum Súli in Zentral-Epirus – die mit dem Beginn der Abwanderung der Zagorisier für die Wirtschaft von Zagóri an Bedeutung gewannen. Viele von ihnen waren bereits bei ihrer Ankunft in Zagóri zweisprachig, da in Súli Einwohner griechischsprachiger Dörfer zugewandert waren und die albanischsprachige Bevölkerung des Súli-Tales (Lakka-Sulioten) engen Kontakt mit der griechischsprachigen Bevölkerung der weiteren Umgebung (Para-Sulioten) gehabt hatte (Vakalópulos 1992: 91). Viele Arvaniten heirateten in die zagorische Gesellschaft ein, andere wurden von Zagorisiern adoptiert (Nitsiákos 1998: 328) und gingen so schnell in ihrer Gesellschaft auf. Der arvanitische Bevölkerungsanteil war nicht unerheblich. Durch ihren großen Anteil an den Aufstandsbewegungen der Kleften waren die Arvaniten meist gut ausgebildete Kämpfer mit entsprechend großer Erfahrung im Umgang mit Dörfer der Zagorisier zu schützen. Viele Arvaniten nahmen auch verschiedene Hilfsarbeiten an, die wegen der Abwanderung von Zagorisiern sonst niemand hätte ausführen können, wie die Bewachung von Feldern, Häusern und Viehherden."

didaktorika.gr

Tsiamalos 2007, pp. 254. Tsiamalos, Demetrios (2007). Social and revolutionary awareness of the armed cohorts of Roumeli during the 1821 revolution (Thesis). University of Panteion. doi:10.12681/eadd/16242.
Tsiamalos 2007, pp. 254–55. Tsiamalos, Demetrios (2007). Social and revolutionary awareness of the armed cohorts of Roumeli during the 1821 revolution (Thesis). University of Panteion. doi:10.12681/eadd/16242.
Tsiamalos 2007, pp. 256. Tsiamalos, Demetrios (2007). Social and revolutionary awareness of the armed cohorts of Roumeli during the 1821 revolution (Thesis). University of Panteion. doi:10.12681/eadd/16242.
Διακάκης 2019, p. 136. Διακάκης, Αντώνης (2019). Το Μεσολόγγι στο 1821: Πόλεμος, οικονομία, πολιτική, καθημερινή ζωή. Athens: Ασίνη.
- Tsiamalos 2007, pp. 257. Tsiamalos, Demetrios (2007). Social and revolutionary awareness of the armed cohorts of Roumeli during the 1821 revolution (Thesis). University of Panteion. doi:10.12681/eadd/16242.
- Ψιμούλη 2010, p. 90, Διακάκης 2019, p. 136-7. Ψιμούλη, Βάσω (2010). Βασίλης Παναγιωτόπουλος (ed.). Μάρκος Μπότσαρης. Ιστορική Βιβλιοθήκη - Οι Ιδρυτές της Νεότερης Ελλάδας. Athens: Τα Νέα. Διακάκης, Αντώνης (2019). Το Μεσολόγγι στο 1821: Πόλεμος, οικονομία, πολιτική, καθημερινή ζωή. Athens: Ασίνη.
  - Ψιμούλη 2010, p. 90, Koliopoulos 1987, p. 59, Διακάκης 2019, p. 136-7. Ψιμούλη, Βάσω (2010). Βασίλης Παναγιωτόπουλος (ed.). Μάρκος Μπότσαρης. Ιστορική Βιβλιοθήκη - Οι Ιδρυτές της Νεότερης Ελλάδας. Athens: Τα Νέα. Koliopoulos, John S. (1987). Brigands with a Cause: Brigandage and Irredentism in Modern Greece 1821–1912. Oxford: Clarendon Press. ISBN 0-19-822863-5. Διακάκης, Αντώνης (2019). Το Μεσολόγγι στο 1821: Πόλεμος, οικονομία, πολιτική, καθημερινή ζωή. Athens: Ασίνη.
    - Ψιμούλη 2021, p. 40 harvnb error: no target: CITEREFΨιμούλη2021 (help), Διακάκης 2019, p. 307-8. Διακάκης, Αντώνης (2019). Το Μεσολόγγι στο 1821: Πόλεμος, οικονομία, πολιτική, καθημερινή ζωή. Athens: Ασίνη.

doi.org

Hart 1999, p. 202 Hart, Laurie Kain (Feb 1999), "Culture, Civilization, and Demarcation at the Northwest Borders of Greece", American Ethnologist, 26 (1), Blackwell Publishing: 196–220, doi:10.1525/ae.1999.26.1.196
Skoulidas, Ilias (2001). "The Relations Between the Greeks and the Albanians during the 19th Century: Political Aspirations and Visions (1875–1897)". www.didaktorika.gr (in Greek). University of Ioannina: 17. doi:10.12681/eadd/12856. hdl:10442/hedi/12856. ... Οι συνεννοήσεις Σουλιωτών και μουσουλμάνων Αλβανών για την υπεράσπιση του Αλή πασά, οι οποίες οδήγησαν σε γραπτή συμφωνία (15/27 Ιανουαρίου 1821) στο Σούλι, ήταν σύμφωνες με τις θέσεις του Αλέξανδρου Υψηλάντη για την προετοιμασία της ελληνικής επανάστασης. Regarding the question of the Souliots being aware of the Filiki Etaireia, Skiotis 1976, p. 106 writes that "They [=the Souliotes] undoubtedly knew of the Hetaireia (as did everybody else at the time)", while Mazower 2021, p. 44 writes that "the Souliot chieftains knew nothing about the Etaireia" when "Perraivos decided to confide what he called “the great purpose of the race" to them and produced a letter written by Ypsilantis and Ψιμούλη 2010, p. 31=Ψιμούλη 2021, p. 34 writes that at the time "neither Markos Botsaris nor the rest of the Souliots seem to know the Filiki Etaireia or the vision and the goals of the Greek Struggle for Independence." Skiotis, Dennis (1976). "The Greek Revolution: Ali Pasha's Last Gamble" (PDF). Hellenism and the First Greek War of Liberation (1821–1830): Continuity and Change. University of York, Faculty of Liberal Arts & Professional Studies: 97–109. Archived from the original (PDF) on 17 November 2015. Retrieved 16 November 2015. Ψιμούλη, Βάσω (2010). Βασίλης Παναγιωτόπουλος (ed.). Μάρκος Μπότσαρης. Ιστορική Βιβλιοθήκη - Οι Ιδρυτές της Νεότερης Ελλάδας. Athens: Τα Νέα.
Tsiamalos 2007, pp. 254. Tsiamalos, Demetrios (2007). Social and revolutionary awareness of the armed cohorts of Roumeli during the 1821 revolution (Thesis). University of Panteion. doi:10.12681/eadd/16242.
Tsiamalos 2007, pp. 254–55. Tsiamalos, Demetrios (2007). Social and revolutionary awareness of the armed cohorts of Roumeli during the 1821 revolution (Thesis). University of Panteion. doi:10.12681/eadd/16242.
Tsiamalos 2007, pp. 256. Tsiamalos, Demetrios (2007). Social and revolutionary awareness of the armed cohorts of Roumeli during the 1821 revolution (Thesis). University of Panteion. doi:10.12681/eadd/16242.
Διακάκης 2019, p. 136. Διακάκης, Αντώνης (2019). Το Μεσολόγγι στο 1821: Πόλεμος, οικονομία, πολιτική, καθημερινή ζωή. Athens: Ασίνη.
- Tsiamalos 2007, pp. 257. Tsiamalos, Demetrios (2007). Social and revolutionary awareness of the armed cohorts of Roumeli during the 1821 revolution (Thesis). University of Panteion. doi:10.12681/eadd/16242.
- Ψιμούλη 2010, p. 90, Διακάκης 2019, p. 136-7. Ψιμούλη, Βάσω (2010). Βασίλης Παναγιωτόπουλος (ed.). Μάρκος Μπότσαρης. Ιστορική Βιβλιοθήκη - Οι Ιδρυτές της Νεότερης Ελλάδας. Athens: Τα Νέα. Διακάκης, Αντώνης (2019). Το Μεσολόγγι στο 1821: Πόλεμος, οικονομία, πολιτική, καθημερινή ζωή. Athens: Ασίνη.
  - Ψιμούλη 2010, p. 90, Koliopoulos 1987, p. 59, Διακάκης 2019, p. 136-7. Ψιμούλη, Βάσω (2010). Βασίλης Παναγιωτόπουλος (ed.). Μάρκος Μπότσαρης. Ιστορική Βιβλιοθήκη - Οι Ιδρυτές της Νεότερης Ελλάδας. Athens: Τα Νέα. Koliopoulos, John S. (1987). Brigands with a Cause: Brigandage and Irredentism in Modern Greece 1821–1912. Oxford: Clarendon Press. ISBN 0-19-822863-5. Διακάκης, Αντώνης (2019). Το Μεσολόγγι στο 1821: Πόλεμος, οικονομία, πολιτική, καθημερινή ζωή. Athens: Ασίνη.
    - Ψιμούλη 2021, p. 40 harvnb error: no target: CITEREFΨιμούλη2021 (help), Διακάκης 2019, p. 307-8. Διακάκης, Αντώνης (2019). Το Μεσολόγγι στο 1821: Πόλεμος, οικονομία, πολιτική, καθημερινή ζωή. Athens: Ασίνη.
      - Kostavasilis 2002, p. 27-28. Kostavasilis, Konstantinos (2002). Installations of refuges from Epirus and Thessaly in independent Greece 1832-1862 [Εγκαταστάσεις Ηπειρωτών και Θεσσαλών προσφύγων στο ελεύθερο κράτος 1832-1862] (PDF) (Thesis). University of Ioannina. doi:10.12681/eadd/23070.
      - Kostavasilis 2002, p. 11. Kostavasilis, Konstantinos (2002). Installations of refuges from Epirus and Thessaly in independent Greece 1832-1862 [Εγκαταστάσεις Ηπειρωτών και Θεσσαλών προσφύγων στο ελεύθερο κράτος 1832-1862] (PDF) (Thesis). University of Ioannina. doi:10.12681/eadd/23070.
      - Kostavasilis 2002, pp. 15–16 Kostavasilis, Konstantinos (2002). Installations of refuges from Epirus and Thessaly in independent Greece 1832-1862 [Εγκαταστάσεις Ηπειρωτών και Θεσσαλών προσφύγων στο ελεύθερο κράτος 1832-1862] (PDF) (Thesis). University of Ioannina. doi:10.12681/eadd/23070.
      - Kostavasilis 2002, p. 35 Kostavasilis, Konstantinos (2002). Installations of refuges from Epirus and Thessaly in independent Greece 1832-1862 [Εγκαταστάσεις Ηπειρωτών και Θεσσαλών προσφύγων στο ελεύθερο κράτος 1832-1862] (PDF) (Thesis). University of Ioannina. doi:10.12681/eadd/23070.
      - Kostavasilis 2002, p. 16. Kostavasilis, Konstantinos (2002). Installations of refuges from Epirus and Thessaly in independent Greece 1832-1862 [Εγκαταστάσεις Ηπειρωτών και Θεσσαλών προσφύγων στο ελεύθερο κράτος 1832-1862] (PDF) (Thesis). University of Ioannina. doi:10.12681/eadd/23070.
      - Kostavasilis 2002, p. 25. Kostavasilis, Konstantinos (2002). Installations of refuges from Epirus and Thessaly in independent Greece 1832-1862 [Εγκαταστάσεις Ηπειρωτών και Θεσσαλών προσφύγων στο ελεύθερο κράτος 1832-1862] (PDF) (Thesis). University of Ioannina. doi:10.12681/eadd/23070.
      - Kostavasilis 2002, p. 44. Kostavasilis, Konstantinos (2002). Installations of refuges from Epirus and Thessaly in independent Greece 1832-1862 [Εγκαταστάσεις Ηπειρωτών και Θεσσαλών προσφύγων στο ελεύθερο κράτος 1832-1862] (PDF) (Thesis). University of Ioannina. doi:10.12681/eadd/23070.
      - Kostavasilis 2002, pp. 42–43. Kostavasilis, Konstantinos (2002). Installations of refuges from Epirus and Thessaly in independent Greece 1832-1862 [Εγκαταστάσεις Ηπειρωτών και Θεσσαλών προσφύγων στο ελεύθερο κράτος 1832-1862] (PDF) (Thesis). University of Ioannina. doi:10.12681/eadd/23070.
      - Kostavasilis 2002, p. 146. Kostavasilis, Konstantinos (2002). Installations of refuges from Epirus and Thessaly in independent Greece 1832-1862 [Εγκαταστάσεις Ηπειρωτών και Θεσσαλών προσφύγων στο ελεύθερο κράτος 1832-1862] (PDF) (Thesis). University of Ioannina. doi:10.12681/eadd/23070.
      - Kostavasilis 2002, p. 65: «Είμεθα βιασμένοι να αφήσωμεν την ποθητήν (...) Ελλάδα εις την οποίαν ηγωνίσθημεν ενθέρμως (...) να υπάγωμεν εις ξένην γην ζητούντες πόρον ζωής». Kostavasilis, Konstantinos (2002). Installations of refuges from Epirus and Thessaly in independent Greece 1832-1862 [Εγκαταστάσεις Ηπειρωτών και Θεσσαλών προσφύγων στο ελεύθερο κράτος 1832-1862] (PDF) (Thesis). University of Ioannina. doi:10.12681/eadd/23070.
      - Kostavasilis 2002, p. 149. Kostavasilis, Konstantinos (2002). Installations of refuges from Epirus and Thessaly in independent Greece 1832-1862 [Εγκαταστάσεις Ηπειρωτών και Θεσσαλών προσφύγων στο ελεύθερο κράτος 1832-1862] (PDF) (Thesis). University of Ioannina. doi:10.12681/eadd/23070.
      - Kostavasilis 2002, p. 150. Kostavasilis, Konstantinos (2002). Installations of refuges from Epirus and Thessaly in independent Greece 1832-1862 [Εγκαταστάσεις Ηπειρωτών και Θεσσαλών προσφύγων στο ελεύθερο κράτος 1832-1862] (PDF) (Thesis). University of Ioannina. doi:10.12681/eadd/23070.
      - Hart 1999, "Finlay's late 19th century impression gives some impressions of the social complexity of social categories in this area. To begin with, the Souliotes (celebrated by Byron and in Greek national history for their role in the liberation of Greece) were a "branch of the Tchamides, one of the three great divisions of the Tosks" (Finlay 1939:42)-in other words they initially spoke Albanian... the question of a national identity can hardly be applied here" Hart, Laurie Kain (Feb 1999), "Culture, Civilization, and Demarcation at the Northwest Borders of Greece", American Ethnologist, 26 (1), Blackwell Publishing: 196–220, doi:10.1525/ae.1999.26.1.196
      - Baltsiotis, Lambros (2011). "The Muslim Chams of Northwestern Greece: The grounds for the expulsion of a "non-existent" minority community". European Journal of Turkish Studies. Social Sciences on Contemporary Turkey (12). European Journal of Turkish Studies. doi:10.4000/ejts.4444. S2CID 142733144. "Until the Interwar period Arvanitis (plural Arvanitēs) 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 Alvanos was used instead. The term Arvanitis coined for an Albanian speaker independently of religion and citizenship survives until today in Epirus (see Lambros Baltsiotis and Léonidas Embirikos, “De la formation d’un ethnonyme. Le terme Arvanitis et son evolution dans l’État hellénique”, in G. Grivaud-S. Petmezas (eds.), Byzantina et Moderna, Alexandreia, Athens, 2006, pp. 417–448."
      - Koliousi, Eirini (1 January 2009). "The historical songs of Souli: historicity and local identity": 6, 76-75. doi:10.12681/eadd/27097. hdl:10442/hedi/27097. Retrieved 25 August 2022. Ο Fauriel, εκδίδει το 1824 την πρώτη συλλογή ελληνικών δημοτικών τραγουδιών που αποτελεί και την πρώτη συλλογή υλικού για την περιοχή του Σουλίου. Η πρώτη, όπως έχουμε αναφέρει στην Εισαγωγή, συστηματική προσπάθεια συλλογής και καταγραφής των σουλιώτικων τραγουδιών σε σχέση με τα ιστορικά γεγονότα της εποχής, γίνεται από τον Fauriel το 1824. Από τότε και έπειτα η λαογραφία έχει να αναδείξει ένα σημαντικό αριθμό συλλογών, στις οποίες παρουσιάζεται το ποιητικό κείμενο των τραγουδιών, άλλοτε χωρίς σχολιασμό και άλλοτε133 συνοδευόμενο από το σχόλιο του αντίστοιχου ιστορικού γεγονότ {{cite journal}}: Cite journal requires |journal= (help)

ekt.gr

thesis.ekt.gr

Ψιμούλη 1995, pp. 169, 264 Ψιμούλη, Βάσω (1995). Σούλι και Σουλιώτες: Οικονομικά, κοινωνικά και δημογραφικά δεδομένα. Διδακτορική διατριβή. Ιόνιο Πανεπιστήμιο. Τμήμα Ιστορίας. Athens.{{cite book}}: CS1 maint: location missing publisher (link)
Ψιμούλη 1995, pp. 169, 264 Ψιμούλη, Βάσω (1995). Σούλι και Σουλιώτες: Οικονομικά, κοινωνικά και δημογραφικά δεδομένα. Διδακτορική διατριβή. Ιόνιο Πανεπιστήμιο. Τμήμα Ιστορίας. Athens.{{cite book}}: CS1 maint: location missing publisher (link)
Ψιμούλη 1995, p. 159 Ψιμούλη, Βάσω (1995). Σούλι και Σουλιώτες: Οικονομικά, κοινωνικά και δημογραφικά δεδομένα. Διδακτορική διατριβή. Ιόνιο Πανεπιστήμιο. Τμήμα Ιστορίας. Athens.{{cite book}}: CS1 maint: location missing publisher (link)

helios-eie.ekt.gr

Kallivretakis, Leonidas (1995). "Η ελληνική κοινότητα της Αλβανίας υπό το πρίσμα της ιστορικής γεωγραφίας και δημογραφίας [The Greek Community of Albania in terms of historical geography and demography." In Nikolakopoulos, Ilias, Kouloubis Theodoros A. & Thanos M. Veremis (eds). Ο Ελληνισμός της Αλβανίας [The Greeks of Albania]. University of Athens. p. 36, 47: "Οι κατοικούντες εις Παραμυθίαν και Δέλβινον λέγονται Τζαμηδες και ο τόπος Τζαμουριά», δίδασκε ο Αθανάσιος Ψαλίδας στις αρχές του 19ου αιώνα και συνέχιζε: «Κατοικείται από Γραικούς και Αλβανούς· οι πρώτοι είναι περισσότεροι», ενώ διέκρινε τους δεύτερους σε Αλβανούς Χριστιανούς και Αλβανούς Μουσουλμάνους." Στην Τσαμουριά υπάγει επίσης την περιφέρεια της Πάργας, χωρίς να διευκρινίζει τον εθνοπολιτισμικό της χαρακτήρα, καθώς και τα χωριά του Σουλίου, κατοικούμενα από «Γραικούς πολεμιστές».

evangeliabalta.com

Balta, Oğuz & Yaşar 2011, pp. 349, 352 Balta, Evangelia; Oğuz, Mustafa; Yaşar, Filiz (2011). "The Ethnic and Religious Composition of Ottoman Thesprotia in the Fifteenth to Seventeenth Centuries". Thesprotia Expedition II: Environment and settlement patterns (PDF). Papers and monographs of the Finnish Institute at Athens. Vol. XVI. pp. 347–389. Retrieved 20 December 2021.
Balta, Oğuz & Yaşar 2011, p. 356 Balta, Evangelia; Oğuz, Mustafa; Yaşar, Filiz (2011). "The Ethnic and Religious Composition of Ottoman Thesprotia in the Fifteenth to Seventeenth Centuries". Thesprotia Expedition II: Environment and settlement patterns (PDF). Papers and monographs of the Finnish Institute at Athens. Vol. XVI. pp. 347–389. Retrieved 20 December 2021.

greekreporter.com

eu.greekreporter.com

“Greece, The Hidden Centuries” by David Brewer, Greek Reporter, Apr 12, 2010,

handle.net

hdl.handle.net

Skoulidas, Ilias (2001). "The Relations Between the Greeks and the Albanians during the 19th Century: Political Aspirations and Visions (1875–1897)". www.didaktorika.gr (in Greek). University of Ioannina: 17. doi:10.12681/eadd/12856. hdl:10442/hedi/12856. ... Οι συνεννοήσεις Σουλιωτών και μουσουλμάνων Αλβανών για την υπεράσπιση του Αλή πασά, οι οποίες οδήγησαν σε γραπτή συμφωνία (15/27 Ιανουαρίου 1821) στο Σούλι, ήταν σύμφωνες με τις θέσεις του Αλέξανδρου Υψηλάντη για την προετοιμασία της ελληνικής επανάστασης. Regarding the question of the Souliots being aware of the Filiki Etaireia, Skiotis 1976, p. 106 writes that "They [=the Souliotes] undoubtedly knew of the Hetaireia (as did everybody else at the time)", while Mazower 2021, p. 44 writes that "the Souliot chieftains knew nothing about the Etaireia" when "Perraivos decided to confide what he called “the great purpose of the race" to them and produced a letter written by Ypsilantis and Ψιμούλη 2010, p. 31=Ψιμούλη 2021, p. 34 writes that at the time "neither Markos Botsaris nor the rest of the Souliots seem to know the Filiki Etaireia or the vision and the goals of the Greek Struggle for Independence." Skiotis, Dennis (1976). "The Greek Revolution: Ali Pasha's Last Gamble" (PDF). Hellenism and the First Greek War of Liberation (1821–1830): Continuity and Change. University of York, Faculty of Liberal Arts & Professional Studies: 97–109. Archived from the original (PDF) on 17 November 2015. Retrieved 16 November 2015. Ψιμούλη, Βάσω (2010). Βασίλης Παναγιωτόπουλος (ed.). Μάρκος Μπότσαρης. Ιστορική Βιβλιοθήκη - Οι Ιδρυτές της Νεότερης Ελλάδας. Athens: Τα Νέα.
Koliousi, Eirini (1 January 2009). "The historical songs of Souli: historicity and local identity": 6, 76-75. doi:10.12681/eadd/27097. hdl:10442/hedi/27097. Retrieved 25 August 2022. Ο Fauriel, εκδίδει το 1824 την πρώτη συλλογή ελληνικών δημοτικών τραγουδιών που αποτελεί και την πρώτη συλλογή υλικού για την περιοχή του Σουλίου. Η πρώτη, όπως έχουμε αναφέρει στην Εισαγωγή, συστηματική προσπάθεια συλλογής και καταγραφής των σουλιώτικων τραγουδιών σε σχέση με τα ιστορικά γεγονότα της εποχής, γίνεται από τον Fauriel το 1824. Από τότε και έπειτα η λαογραφία έχει να αναδείξει ένα σημαντικό αριθμό συλλογών, στις οποίες παρουσιάζεται το ποιητικό κείμενο των τραγουδιών, άλλοτε χωρίς σχολιασμό και άλλοτε133 συνοδευόμενο από το σχόλιο του αντίστοιχου ιστορικού γεγονότ {{cite journal}}: Cite journal requires |journal= (help)

politis.eu.org

Ασδραχάς 1964, pp. 175–177. Ασδραχάς, Σπύρος (1964). "Σουλιώτικα σημειώματα" (PDF). Επιθεώρηση Τέχνης (110): 174–185. = Ασδραχάς, Σπύρος (2019). "Σουλιώτικα σημειώματα". Πρωτόγονη επανάσταση: Αρματολοί και κλέφτες (18ος-19ος αι.). Athens: Εκδόσεις Ελληνικού Ανοικτού Πανεπιστημίου.
Ασδραχάς 1964, p. 178. Ασδραχάς, Σπύρος (1964). "Σουλιώτικα σημειώματα" (PDF). Επιθεώρηση Τέχνης (110): 174–185. = Ασδραχάς, Σπύρος (2019). "Σουλιώτικα σημειώματα". Πρωτόγονη επανάσταση: Αρματολοί και κλέφτες (18ος-19ος αι.). Athens: Εκδόσεις Ελληνικού Ανοικτού Πανεπιστημίου.

revues.org

ejts.revues.org

Baltsiotis, Lambros (2011). "The Muslim Chams of Northwestern Greece: The grounds for the expulsion of a "non-existent" minority community". European Journal of Turkish Studies. Social Sciences on Contemporary Turkey (12). European Journal of Turkish Studies. doi:10.4000/ejts.4444. S2CID 142733144. "Until the Interwar period Arvanitis (plural Arvanitēs) 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 Alvanos was used instead. The term Arvanitis coined for an Albanian speaker independently of religion and citizenship survives until today in Epirus (see Lambros Baltsiotis and Léonidas Embirikos, “De la formation d’un ethnonyme. Le terme Arvanitis et son evolution dans l’État hellénique”, in G. Grivaud-S. Petmezas (eds.), Byzantina et Moderna, Alexandreia, Athens, 2006, pp. 417–448."

sa-snd.gr

"The Greek Flag and its History" (PDF). Hellenic Navy Academy. p. 5. Retrieved 30 July 2018.

semanticscholar.org

api.semanticscholar.org

Baltsiotis, Lambros (2011). "The Muslim Chams of Northwestern Greece: The grounds for the expulsion of a "non-existent" minority community". European Journal of Turkish Studies. Social Sciences on Contemporary Turkey (12). European Journal of Turkish Studies. doi:10.4000/ejts.4444. S2CID 142733144. "Until the Interwar period Arvanitis (plural Arvanitēs) 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 Alvanos was used instead. The term Arvanitis coined for an Albanian speaker independently of religion and citizenship survives until today in Epirus (see Lambros Baltsiotis and Léonidas Embirikos, “De la formation d’un ethnonyme. Le terme Arvanitis et son evolution dans l’État hellénique”, in G. Grivaud-S. Petmezas (eds.), Byzantina et Moderna, Alexandreia, Athens, 2006, pp. 417–448."

travelogues.gr

el.travelogues.gr

"Σουλιώτες πολεμιστές καταδιώκουν τον εχθρό. - Hughes, Thomas Smart - Mε Tο Bλεμμα Των Περιγηηγητων - Τόποι - Μνημεία - Άνθρωποι - Νοτιοανατολική Ευρώπη - Ανατολική Μεσόγειος - Ελλάδα - Μικρά Ασία - Νότιος Ιταλία, 15ος - 20ός αιώνας". Retrieved 2022-11-03. Πρωτότυπος τίτλος: View of Albanian palikars in pursuit of an enemy

uoc.gr

anemi.lib.uoc.gr

uoi.gr

olympias.lib.uoi.gr

Mammopoulos, Alexandros (1982). "Πόθεν η λέξη Κούγκι κι αλλα" (PDF). Epirotiki Etereia. 9: 3. Retrieved 17 April 2020.
Kostavasilis 2002, p. 27-28. Kostavasilis, Konstantinos (2002). Installations of refuges from Epirus and Thessaly in independent Greece 1832-1862 [Εγκαταστάσεις Ηπειρωτών και Θεσσαλών προσφύγων στο ελεύθερο κράτος 1832-1862] (PDF) (Thesis). University of Ioannina. doi:10.12681/eadd/23070.
Kostavasilis 2002, p. 11. Kostavasilis, Konstantinos (2002). Installations of refuges from Epirus and Thessaly in independent Greece 1832-1862 [Εγκαταστάσεις Ηπειρωτών και Θεσσαλών προσφύγων στο ελεύθερο κράτος 1832-1862] (PDF) (Thesis). University of Ioannina. doi:10.12681/eadd/23070.
Kostavasilis 2002, pp. 15–16 Kostavasilis, Konstantinos (2002). Installations of refuges from Epirus and Thessaly in independent Greece 1832-1862 [Εγκαταστάσεις Ηπειρωτών και Θεσσαλών προσφύγων στο ελεύθερο κράτος 1832-1862] (PDF) (Thesis). University of Ioannina. doi:10.12681/eadd/23070.
Kostavasilis 2002, p. 35 Kostavasilis, Konstantinos (2002). Installations of refuges from Epirus and Thessaly in independent Greece 1832-1862 [Εγκαταστάσεις Ηπειρωτών και Θεσσαλών προσφύγων στο ελεύθερο κράτος 1832-1862] (PDF) (Thesis). University of Ioannina. doi:10.12681/eadd/23070.
Kostavasilis 2002, p. 16. Kostavasilis, Konstantinos (2002). Installations of refuges from Epirus and Thessaly in independent Greece 1832-1862 [Εγκαταστάσεις Ηπειρωτών και Θεσσαλών προσφύγων στο ελεύθερο κράτος 1832-1862] (PDF) (Thesis). University of Ioannina. doi:10.12681/eadd/23070.
Kostavasilis 2002, p. 25. Kostavasilis, Konstantinos (2002). Installations of refuges from Epirus and Thessaly in independent Greece 1832-1862 [Εγκαταστάσεις Ηπειρωτών και Θεσσαλών προσφύγων στο ελεύθερο κράτος 1832-1862] (PDF) (Thesis). University of Ioannina. doi:10.12681/eadd/23070.
Kostavasilis 2002, p. 44. Kostavasilis, Konstantinos (2002). Installations of refuges from Epirus and Thessaly in independent Greece 1832-1862 [Εγκαταστάσεις Ηπειρωτών και Θεσσαλών προσφύγων στο ελεύθερο κράτος 1832-1862] (PDF) (Thesis). University of Ioannina. doi:10.12681/eadd/23070.
Kostavasilis 2002, pp. 42–43. Kostavasilis, Konstantinos (2002). Installations of refuges from Epirus and Thessaly in independent Greece 1832-1862 [Εγκαταστάσεις Ηπειρωτών και Θεσσαλών προσφύγων στο ελεύθερο κράτος 1832-1862] (PDF) (Thesis). University of Ioannina. doi:10.12681/eadd/23070.
Kostavasilis 2002, p. 146. Kostavasilis, Konstantinos (2002). Installations of refuges from Epirus and Thessaly in independent Greece 1832-1862 [Εγκαταστάσεις Ηπειρωτών και Θεσσαλών προσφύγων στο ελεύθερο κράτος 1832-1862] (PDF) (Thesis). University of Ioannina. doi:10.12681/eadd/23070.
Kostavasilis 2002, p. 65: «Είμεθα βιασμένοι να αφήσωμεν την ποθητήν (...) Ελλάδα εις την οποίαν ηγωνίσθημεν ενθέρμως (...) να υπάγωμεν εις ξένην γην ζητούντες πόρον ζωής». Kostavasilis, Konstantinos (2002). Installations of refuges from Epirus and Thessaly in independent Greece 1832-1862 [Εγκαταστάσεις Ηπειρωτών και Θεσσαλών προσφύγων στο ελεύθερο κράτος 1832-1862] (PDF) (Thesis). University of Ioannina. doi:10.12681/eadd/23070.
Kostavasilis 2002, p. 149. Kostavasilis, Konstantinos (2002). Installations of refuges from Epirus and Thessaly in independent Greece 1832-1862 [Εγκαταστάσεις Ηπειρωτών και Θεσσαλών προσφύγων στο ελεύθερο κράτος 1832-1862] (PDF) (Thesis). University of Ioannina. doi:10.12681/eadd/23070.
Kostavasilis 2002, p. 150. Kostavasilis, Konstantinos (2002). Installations of refuges from Epirus and Thessaly in independent Greece 1832-1862 [Εγκαταστάσεις Ηπειρωτών και Θεσσαλών προσφύγων στο ελεύθερο κράτος 1832-1862] (PDF) (Thesis). University of Ioannina. doi:10.12681/eadd/23070.
Psalidas Ath. "History of the siege of Ioannina, 1820–1822", (Αθ. Ψαλίδας, "Ιστορία της πολιορκίας των Ιωαννίνων, 1820–1822") ed. 1962, in K.D. Stergiopoulos "The peculiarity of the military operations in Epirus in 1821" (Κ.Δ. Στεργιόπουλος, "Η ιδιομορφία των επιχειρήσεων Ηπείρου το 1821"), Ηπειρωτική Εστία, Νο. 289–290 (1976), pp 310, 311 "... the road Arta-Preveza-Paramythia is closed by insurgents thiefs [klefts] Souliotes and Arvanites " (text in italics is in quotation marks in the source). In Greek.

web.archive.org

Bode, Andreas (1975). «Albaner und Griechen als Kolonisten in Neurussland"», Beitrage zur Kenntnis Sudosteuropas und des Nahen Orients, Munchen, vol. 16 (1975), pp. 29–35, cited in: Les Grecs en Russie/Les colonies militaires, Oct. 1995, by Sophie Dascalopoulos (Prof.) – Vernicos Nicolas (Prof.) Archived 2012-06-14 at the Wayback Machine"We remark that the term "Albanian" is not an ethnic qualification but, as the terms "Zouave" and "Dragon", is used as generic to certain corps of infantry, formations of mercenaries recruited among Christians of Turkey. The Albanian Regiments were used also by the Italians and the French".
Skiotis 1976, pp. 105–106: "Ali's appeals were, of course, addressed primarily to the Kapitanioi of the Greek contingents in the Ottoman army. In addition , however , to the detachments of armatoloi already in the mainland , there were also numerous klephts and mountain tribesmen such as the Souliotes who had crossed over from the Ionian islands to Epirus at Ottoman invitation There had been over 3,000 of these fighting men in the islands, men who had been forced to flee from Ali's dominions as he had gradually extended his rule over Rumely. While in exile, they had served under the banner of whichever power held the islands, but the British had disbanded their regiments at the end of the Napoleonic wars. Unable any longer to make their living as soldiers , they were a destitute and bitter group which longed for some radical change in their political situation that would enable them to return to their homeland. Kapodistrias, a native Corfiote serving as Russian foreign minister, who knew most of the exiled chieftains from visiting the island in 1819, was extremely concerned about their plight and suspected that the British on the islands and Ali Pasha on the mainland were acting in concert to destroy what we may call the "military" Greeks. When both Ali Pasha and the Ottomans had requested their assistance in the summer of 1820, it was Kapodistrias who had encouraged them to take advantage of this opportunity to regain their ancestral villages. In fact, though certainly no revolutionary himself, he was so emphatic on that point he let it be known to Ypsilantes, who had been chosen the leader of the Hetaireia, that he endorsed the right of the "military" Greeks - "those Greeks who bear arms" to defend themselves against whatever foe attacked them, "as they have done for centuries". But the sanctioning of even limited rebellion by the foreign minister of the world's leading Orthodox power -made known to the chieftains by his two brothers in Corfu - could not but have serious repercussions in the months ahead. On several occasions in the past, these heroic mountain warriors had formed the shock-troops of peasant rebellion and consequently they had a powerful hold over the minds of the vast majority of the Greek people. It was not realistic to assume that the people would remained uninvolved while the military Greeks did battle with the Ottomans." Skiotis, Dennis (1976). "The Greek Revolution: Ali Pasha's Last Gamble" (PDF). Hellenism and the First Greek War of Liberation (1821–1830): Continuity and Change. University of York, Faculty of Liberal Arts & Professional Studies: 97–109. Archived from the original (PDF) on 17 November 2015. Retrieved 16 November 2015.
Skiotis 1976, p. 106-7 Skiotis, Dennis (1976). "The Greek Revolution: Ali Pasha's Last Gamble" (PDF). Hellenism and the First Greek War of Liberation (1821–1830): Continuity and Change. University of York, Faculty of Liberal Arts & Professional Studies: 97–109. Archived from the original (PDF) on 17 November 2015. Retrieved 16 November 2015.
Skiotis 1976, pp. 106–107: "The news of the rising of the most famous and heroic among the Greeks could not fail but spread like wildfire through the land. Kasomoules, a contemporary memoirist, recalls that “the trumpet sounded from the north in the month of December and all Greeks, even in the most remote places were inspired by its call.” “If ever the cry of liberty is heard in Greece,” wrote the French consul in Patras, “it will come from the mountains of Epirus! According to all indications the moment has arrived.” Soon there were other Greek fighting men from the Ottoman camp, and neighboring mountain tribesmen joined with the Souliotes. In January even the Muslim Albanians, who had enjoyed a privileged position during Ali's rule, and resented Ottoman oppression as much as the Greeks, signed a formal pact with the Souliotes." Skiotis, Dennis (1976). "The Greek Revolution: Ali Pasha's Last Gamble" (PDF). Hellenism and the First Greek War of Liberation (1821–1830): Continuity and Change. University of York, Faculty of Liberal Arts & Professional Studies: 97–109. Archived from the original (PDF) on 17 November 2015. Retrieved 16 November 2015.
Skiotis 1976, p. 106: "Not surprisingly, the warlike and independent Souliotes, who like the other Greeks had been repeatedly mistreated by the Ottoman and who were especially close to the Kapodistrias brothers, were the first to rebel against the sultan (on 7/19 December) and ally themselves with Ali Pasha. They undoubtedly knew of the Hetaireia (as did everybody else by this time) but their purpose in revolting was most probably of a local nature: to regain the barren villages they had been forced to abandon seventeen years before..." Skiotis, Dennis (1976). "The Greek Revolution: Ali Pasha's Last Gamble" (PDF). Hellenism and the First Greek War of Liberation (1821–1830): Continuity and Change. University of York, Faculty of Liberal Arts & Professional Studies: 97–109. Archived from the original (PDF) on 17 November 2015. Retrieved 16 November 2015.
Skoulidas, Ilias (2001). "The Relations Between the Greeks and the Albanians during the 19th Century: Political Aspirations and Visions (1875–1897)". www.didaktorika.gr (in Greek). University of Ioannina: 17. doi:10.12681/eadd/12856. hdl:10442/hedi/12856. ... Οι συνεννοήσεις Σουλιωτών και μουσουλμάνων Αλβανών για την υπεράσπιση του Αλή πασά, οι οποίες οδήγησαν σε γραπτή συμφωνία (15/27 Ιανουαρίου 1821) στο Σούλι, ήταν σύμφωνες με τις θέσεις του Αλέξανδρου Υψηλάντη για την προετοιμασία της ελληνικής επανάστασης. Regarding the question of the Souliots being aware of the Filiki Etaireia, Skiotis 1976, p. 106 writes that "They [=the Souliotes] undoubtedly knew of the Hetaireia (as did everybody else at the time)", while Mazower 2021, p. 44 writes that "the Souliot chieftains knew nothing about the Etaireia" when "Perraivos decided to confide what he called “the great purpose of the race" to them and produced a letter written by Ypsilantis and Ψιμούλη 2010, p. 31=Ψιμούλη 2021, p. 34 writes that at the time "neither Markos Botsaris nor the rest of the Souliots seem to know the Filiki Etaireia or the vision and the goals of the Greek Struggle for Independence." Skiotis, Dennis (1976). "The Greek Revolution: Ali Pasha's Last Gamble" (PDF). Hellenism and the First Greek War of Liberation (1821–1830): Continuity and Change. University of York, Faculty of Liberal Arts & Professional Studies: 97–109. Archived from the original (PDF) on 17 November 2015. Retrieved 16 November 2015. Ψιμούλη, Βάσω (2010). Βασίλης Παναγιωτόπουλος (ed.). Μάρκος Μπότσαρης. Ιστορική Βιβλιοθήκη - Οι Ιδρυτές της Νεότερης Ελλάδας. Athens: Τα Νέα.
In the late 1790s, Balkan Orthodox Christians routinely referred to themselves as “Christians”. Within the Ottoman Empire, these Greek Orthodox urban and mercantile strata were referred to by the Ottomans, the Church, and themselves as Rayah, Christians, or “Romans”, that is, members of the Rum millet. The name Roman was a legacy of history, not a factual identification of race or ethnicity. The term Roman originally designated a citizen of the Eastern Roman Empire. The Ottomans employed the term Rayah to imply all land cultivators regardless of religion; but in practice, in the Ottoman Balkans, this term meant the Orthodox Christians. For the Western audience in Germany, Austria, and Hungary, Greek Orthodox was synonymous with Orthodoxy. From Rum Millet to Greek Nation: Enlightenment, Secularization, and National Identity in Ottoman Balkan Society, 1453–1821, Victor Roudometof, p. 19 Archived 2016-03-04 at the Wayback Machine

wikipedia.org

el.wikipedia.org

Ψιμούλη 2006, pp. 142–147. Psimouli writes that S(h)ul-i (=«beam, stake») was perhaps used as a moniker for a tall person, an equivalent of the Greek word «ντερέκι». Ψιμούλη, Βάσω Δ. (2006). Σούλι και Σουλιώτες. Ιστορία και Πολιτική (4th ed.). Athens: Βιβλιοπωλείον της Εστίας.

worldcat.org

search.worldcat.org

Skendi 1954, p. 13: "In 1878, Alvanikē melissa — Bleta Shqiptare (The Albanian Bee) appeared in Greek script in Alexandria, Egypt. It is one of the best Albanian collections, despite the fact that Efthim Mitko, the col-lector, was not in a position to be in direct contact with the people because he left Albania while young and lived in Egypt. The most important part of his collection are the lyric poems. Of the heroic songs, 97 are in the dialect of southern Albania and 26 in that of northern Albania. They celebrate exploits of beys, the heroes of Suli, and the battles of the Albanians in various parts of the Turkish Empire." Skendi, Stavro (1954). Albanian and South Slavic Oral Epic Poetry. Philadelphia: American Folklore Society. ISBN 9780527010966. OCLC 3794368.
Skendi 1954, p. 173: "There is a variety of rhymes and assonances in the Albanian heroic songs. The most common pattern is a, a, but these can also be a, a, or a, a, a, a. There are other songs which follow the model a, b, a, b. Sometimes we find the same rhyme or assonance for a considerable number of lines. In "The Song of Marko Boçari from Suli" (Mitko, ed. Pekmezi, pp. 141—143), containing more than seventy octosyllabic lines, only six end in y, all the other lines have as a rhyme or asso-nance i." Skendi, Stavro (1954). Albanian and South Slavic Oral Epic Poetry. Philadelphia: American Folklore Society. ISBN 9780527010966. OCLC 3794368.

yorku.ca

arts.yorku.ca

Skiotis 1976, pp. 105–106: "Ali's appeals were, of course, addressed primarily to the Kapitanioi of the Greek contingents in the Ottoman army. In addition , however , to the detachments of armatoloi already in the mainland , there were also numerous klephts and mountain tribesmen such as the Souliotes who had crossed over from the Ionian islands to Epirus at Ottoman invitation There had been over 3,000 of these fighting men in the islands, men who had been forced to flee from Ali's dominions as he had gradually extended his rule over Rumely. While in exile, they had served under the banner of whichever power held the islands, but the British had disbanded their regiments at the end of the Napoleonic wars. Unable any longer to make their living as soldiers , they were a destitute and bitter group which longed for some radical change in their political situation that would enable them to return to their homeland. Kapodistrias, a native Corfiote serving as Russian foreign minister, who knew most of the exiled chieftains from visiting the island in 1819, was extremely concerned about their plight and suspected that the British on the islands and Ali Pasha on the mainland were acting in concert to destroy what we may call the "military" Greeks. When both Ali Pasha and the Ottomans had requested their assistance in the summer of 1820, it was Kapodistrias who had encouraged them to take advantage of this opportunity to regain their ancestral villages. In fact, though certainly no revolutionary himself, he was so emphatic on that point he let it be known to Ypsilantes, who had been chosen the leader of the Hetaireia, that he endorsed the right of the "military" Greeks - "those Greeks who bear arms" to defend themselves against whatever foe attacked them, "as they have done for centuries". But the sanctioning of even limited rebellion by the foreign minister of the world's leading Orthodox power -made known to the chieftains by his two brothers in Corfu - could not but have serious repercussions in the months ahead. On several occasions in the past, these heroic mountain warriors had formed the shock-troops of peasant rebellion and consequently they had a powerful hold over the minds of the vast majority of the Greek people. It was not realistic to assume that the people would remained uninvolved while the military Greeks did battle with the Ottomans." Skiotis, Dennis (1976). "The Greek Revolution: Ali Pasha's Last Gamble" (PDF). Hellenism and the First Greek War of Liberation (1821–1830): Continuity and Change. University of York, Faculty of Liberal Arts & Professional Studies: 97–109. Archived from the original (PDF) on 17 November 2015. Retrieved 16 November 2015.
Skiotis 1976, p. 106-7 Skiotis, Dennis (1976). "The Greek Revolution: Ali Pasha's Last Gamble" (PDF). Hellenism and the First Greek War of Liberation (1821–1830): Continuity and Change. University of York, Faculty of Liberal Arts & Professional Studies: 97–109. Archived from the original (PDF) on 17 November 2015. Retrieved 16 November 2015.
Skiotis 1976, pp. 106–107: "The news of the rising of the most famous and heroic among the Greeks could not fail but spread like wildfire through the land. Kasomoules, a contemporary memoirist, recalls that “the trumpet sounded from the north in the month of December and all Greeks, even in the most remote places were inspired by its call.” “If ever the cry of liberty is heard in Greece,” wrote the French consul in Patras, “it will come from the mountains of Epirus! According to all indications the moment has arrived.” Soon there were other Greek fighting men from the Ottoman camp, and neighboring mountain tribesmen joined with the Souliotes. In January even the Muslim Albanians, who had enjoyed a privileged position during Ali's rule, and resented Ottoman oppression as much as the Greeks, signed a formal pact with the Souliotes." Skiotis, Dennis (1976). "The Greek Revolution: Ali Pasha's Last Gamble" (PDF). Hellenism and the First Greek War of Liberation (1821–1830): Continuity and Change. University of York, Faculty of Liberal Arts & Professional Studies: 97–109. Archived from the original (PDF) on 17 November 2015. Retrieved 16 November 2015.
Skiotis 1976, p. 106: "Not surprisingly, the warlike and independent Souliotes, who like the other Greeks had been repeatedly mistreated by the Ottoman and who were especially close to the Kapodistrias brothers, were the first to rebel against the sultan (on 7/19 December) and ally themselves with Ali Pasha. They undoubtedly knew of the Hetaireia (as did everybody else by this time) but their purpose in revolting was most probably of a local nature: to regain the barren villages they had been forced to abandon seventeen years before..." Skiotis, Dennis (1976). "The Greek Revolution: Ali Pasha's Last Gamble" (PDF). Hellenism and the First Greek War of Liberation (1821–1830): Continuity and Change. University of York, Faculty of Liberal Arts & Professional Studies: 97–109. Archived from the original (PDF) on 17 November 2015. Retrieved 16 November 2015.
Skoulidas, Ilias (2001). "The Relations Between the Greeks and the Albanians during the 19th Century: Political Aspirations and Visions (1875–1897)". www.didaktorika.gr (in Greek). University of Ioannina: 17. doi:10.12681/eadd/12856. hdl:10442/hedi/12856. ... Οι συνεννοήσεις Σουλιωτών και μουσουλμάνων Αλβανών για την υπεράσπιση του Αλή πασά, οι οποίες οδήγησαν σε γραπτή συμφωνία (15/27 Ιανουαρίου 1821) στο Σούλι, ήταν σύμφωνες με τις θέσεις του Αλέξανδρου Υψηλάντη για την προετοιμασία της ελληνικής επανάστασης. Regarding the question of the Souliots being aware of the Filiki Etaireia, Skiotis 1976, p. 106 writes that "They [=the Souliotes] undoubtedly knew of the Hetaireia (as did everybody else at the time)", while Mazower 2021, p. 44 writes that "the Souliot chieftains knew nothing about the Etaireia" when "Perraivos decided to confide what he called “the great purpose of the race" to them and produced a letter written by Ypsilantis and Ψιμούλη 2010, p. 31=Ψιμούλη 2021, p. 34 writes that at the time "neither Markos Botsaris nor the rest of the Souliots seem to know the Filiki Etaireia or the vision and the goals of the Greek Struggle for Independence." Skiotis, Dennis (1976). "The Greek Revolution: Ali Pasha's Last Gamble" (PDF). Hellenism and the First Greek War of Liberation (1821–1830): Continuity and Change. University of York, Faculty of Liberal Arts & Professional Studies: 97–109. Archived from the original (PDF) on 17 November 2015. Retrieved 16 November 2015. Ψιμούλη, Βάσω (2010). Βασίλης Παναγιωτόπουλος (ed.). Μάρκος Μπότσαρης. Ιστορική Βιβλιοθήκη - Οι Ιδρυτές της Νεότερης Ελλάδας. Athens: Τα Νέα.
In the late 1790s, Balkan Orthodox Christians routinely referred to themselves as “Christians”. Within the Ottoman Empire, these Greek Orthodox urban and mercantile strata were referred to by the Ottomans, the Church, and themselves as Rayah, Christians, or “Romans”, that is, members of the Rum millet. The name Roman was a legacy of history, not a factual identification of race or ethnicity. The term Roman originally designated a citizen of the Eastern Roman Empire. The Ottomans employed the term Rayah to imply all land cultivators regardless of religion; but in practice, in the Ottoman Balkans, this term meant the Orthodox Christians. For the Western audience in Germany, Austria, and Hungary, Greek Orthodox was synonymous with Orthodoxy. From Rum Millet to Greek Nation: Enlightenment, Secularization, and National Identity in Ottoman Balkan Society, 1453–1821, Victor Roudometof, p. 19 Archived 2016-03-04 at the Wayback Machine