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Müslüman Rumlar (Turkish Wikipedia)

Analysis of information sources in references of the Wikipedia article "Müslüman Rumlar" in Turkish language version.

refsWebsite
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21web.archive.org
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7books.google.com
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3archive.org
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3academia.edu
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1worldcat.org
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1uvigo.es
9,158th place
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1deltiokms.org
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1soas.ac.uk
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3,576th place
1paramythia.gr
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1archive.today
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1revues.org
1,851st place
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1kupdf.net
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1promacedonia.org
6,676th place
6,137th place
1cyprus-mail.com
6,937th place
3,685th place
1lozanmubadilleri.org.tr
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1krimoved.ru
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1orsam.org.tr
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1yusufislam.com
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1bbc.co.uk
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academia.edu

  • Mackridge, Peter (1987). "Greek-speaking Moslems of north-east Turkey: prolegomena to a study of the Ophitic sub-dialect of Pontic. 2 Mayıs 2019 tarihinde Wayback Machine sitesinde arşivlendi." Byzantine and Modern Greek Studies. 11. (1): 117.
  • Schreiber, Laurentia (2015).Assessing sociolinguistic vitality: an attitudinal study of Rumca (Romeyka) 1 Eylül 2019 tarihinde Wayback Machine sitesinde arşivlendi.. (Thesis). Free University of Berlin. p. 12. "Moreover, in comparison with the number of inhabitants of Romeyka-speaking villages, the number of speakers must have been considerably higher (Özkan 2013). The number of speakers was estimated by respondents of the present study as between 1.000 and 5.000 speakers. They report, however, that the number of Rumca-speaking villages has decreased due to migration (7).(7) Trabzon’da ban köylerinde konuşuluyor. Diǧer köylerde de varmış ama unutulmuş. Çaykaran’ın yüz yırmı köyu var Yüz yırmı köyünden hemen hemen yetmişinde konuşuluyor. F50 "[Rumca] is spoken in some villages at Trabzon. It was also spoken in the other villages but it has been forgotten. Çaykara has 120 villages. Rumca is more or less spoken in 70 of 120 villages.""; p. 55. "Besides Turkish national identity, Rumca speakers have a strong Muslim identity (Bortone 2009, Ozkan 2013) functioning as a dissolution of the split between Rumca and Turkish identity by emphasising common religious identity. Furthermore, the Muslim faith is used as a strong indicator of Turkishness. Emphasis on Turkish and Muslim identity entails at the same time rejection of any Rumca ethnic identity (Bortone 2009, Ozkan 2013) in relation to Greece, which is still considered an enemy country (Sitaridou 2013). Denial of any links to Greece goes so far that some female respondents from G2 even hesitated to mention the word Rum or Greek. On the one hand, respondents are aware of the Greek origin of Rumca and may even recognize shared cultural elements. Due to the lack of a distinct ethnic identity, Rumca speakers have no political identity and do not strive to gain national acknowledgement (Sitaridou 2013, Bortone 2009, Macktidge 1987)"
  • Serbestoğlu, İbrahim (2014). "Yunanistan'a Geçiş Sürecinde Teselya Müslümanlarının Durumu". Belleten. ss. 1075-1097. 21 Şubat 2020 tarihinde kaynağından arşivlendi. Erişim tarihi: 21 Şubat 2020. 

archive.org

archive.today

bbc.co.uk

books.google.com

  • Kotzageorgis, Phokion (2010). "Reworking the Ascension in Ottoman Lands: An Eighteenth-Century Mi'rājnāma in Greek from Epirus 14 Ekim 2017 tarihinde Wayback Machine sitesinde arşivlendi.". In Gruber, Christiane J., & Frederick Stephen Colby (eds). The Prophet's ascension: cross-cultural encounters with the Islamic mi'rāj tales. Indiana University Press. p. 297. "The element that makes this text a unicum is that it is written in Greek script. In the Ottoman Empire, the primary criterion for the selection of an alphabet in which to write was religion. Thus, people who did not speak—or even know—the official language of their religion used to write their religious texts in the languages that they knew, though in the alphabet where the sacred texts of that religion were written. Thus, the Grecophone Catholics of Chios wrote using the Latin alphabet, but in the Greek language (frangochiotika); the Turcophone Orthodox Christians of Cappadocia wrote their Turkish texts using the Greek alphabet (karamanlidika); and the Grecophone Muslims of the Greek peninsula wrote in Greek language using the Arabic alphabet (tourkogianniotika, tourkokretika). Our case is much stranger, since it is a quite early example for that kind of literature and because it is largely concerned with religious themes."; p. 306. The audience for the Greek Mi'rājnāma was most certainly Greek-speaking Muslims, in particular the so-called Tourkogianniotes (literally, the Turks of Jannina). Although few examples have been discovered as yet, it seems that these people developed a religious literature mainly composed in verse form. This literary form constituted the mainstream of Greek Aljamiado literature from the middle of the seventeenth century until the population exchange between Greece and Turkey in 1923. Tourkogianniotes were probably of Christian origin and were Islamized sometime during the seventeenth century. They did not speak any language other than Greek. Thus, even their frequency in attending mosque services did not provide them with the necessary knowledge about their faith. Given their low level of literacy, one important way that they could learn about their faith was to listen to religiously edifying texts such as the Greek Mi'rājnāma.
  • Historical Abstracts: Bibliography of the World's Historical Literature. Published 1955
  • Handbook for Travellers in Greece 3 Temmuz 2016 tarihinde Wayback Machine sitesinde arşivlendi. by Amy Frances Yule and John Murray. Published 1884. J. Murray; p. 678
  • Das Staatsarchiv 29 Temmuz 2016 tarihinde Wayback Machine sitesinde arşivlendi. by Institut für auswärtige Politik (Germany), Berlin (Germany) Institut für ausländisches öffentliches Recht und Völkerrecht, Germany Auswärtiges Amt Today. Published 1904. Akademische Verlagsgesellschaft m.b.h.; p. 31
  • Dimitris Tziovas, Greece and the Balkans: Identities, Perceptions and Cultural Encounters since the Enlightenment 3 Temmuz 2016 tarihinde Wayback Machine sitesinde arşivlendi. by Dēmētrēs Tziovas. Published 2003. Ashgate Publishing, Ltd.; p. 56
  • Jubilee Congress of the Folk-lore Society 3 Temmuz 2016 tarihinde Wayback Machine sitesinde arşivlendi. by Folklore Society (Great Britain). Published 1930; p. 140
  • Who are the Macedonians? 3 Temmuz 2016 tarihinde Wayback Machine sitesinde arşivlendi. by Hugh Poulton. Published 2000, Indiana University Press; p. 85

cyprus-mail.com

deltiokms.org

  • Poutouridou, Margarita (1997). "[1] 18 Mayıs 2015 tarihinde Wayback Machine sitesinde arşivlendi. The Of valley and the coming of Islam: The case of the Greek-speaking muslims." Bulletin of the Centre for Asia Minor Studies. 12: 47-70.

krimoved.ru

kupdf.net

lozanmubadilleri.org.tr

orsam.org.tr

  • The forgotten Turks: Turkmens of Lebanon 3 Mart 2016 tarihinde Wayback Machine sitesinde arşivlendi. (report). Center for Middle Eastern Strategic Studies. February 2010. Retrieved 8 May 2015. p. 13. "The number of Cretan Turks in Lebanon is not known precisely, but their number is estimated to be around 10.000. Those people call themselves Turks, but they are aware that they are of Cretan origin, so they call themselves "muhacirler" (immigrants)."

paramythia.gr

promacedonia.org

revues.org

ejts.revues.org

soas.ac.uk

eprints.soas.ac.uk

uvigo.es

webs.uvigo.es

web.archive.org

  • Greek-Speaking Enclaves of Lebanon and Syria 25 Temmuz 2012 tarihinde Wayback Machine sitesinde arşivlendi. by Roula Tsokalidou. Proceedings II Simposio Internacional Bilingüismo. Retrieved 18-12-08 Kaynak hatası: Geçersiz <ref> etiketi: "gsels" adı farklı içerikte birden fazla tanımlanmış (Bkz: Kaynak gösterme)
  • Mackridge, Peter (1987). "Greek-speaking Moslems of north-east Turkey: prolegomena to a study of the Ophitic sub-dialect of Pontic. 2 Mayıs 2019 tarihinde Wayback Machine sitesinde arşivlendi." Byzantine and Modern Greek Studies. 11. (1): 117.
  • Schreiber, Laurentia (2015).Assessing sociolinguistic vitality: an attitudinal study of Rumca (Romeyka) 1 Eylül 2019 tarihinde Wayback Machine sitesinde arşivlendi.. (Thesis). Free University of Berlin. p. 12. "Moreover, in comparison with the number of inhabitants of Romeyka-speaking villages, the number of speakers must have been considerably higher (Özkan 2013). The number of speakers was estimated by respondents of the present study as between 1.000 and 5.000 speakers. They report, however, that the number of Rumca-speaking villages has decreased due to migration (7).(7) Trabzon’da ban köylerinde konuşuluyor. Diǧer köylerde de varmış ama unutulmuş. Çaykaran’ın yüz yırmı köyu var Yüz yırmı köyünden hemen hemen yetmişinde konuşuluyor. F50 "[Rumca] is spoken in some villages at Trabzon. It was also spoken in the other villages but it has been forgotten. Çaykara has 120 villages. Rumca is more or less spoken in 70 of 120 villages.""; p. 55. "Besides Turkish national identity, Rumca speakers have a strong Muslim identity (Bortone 2009, Ozkan 2013) functioning as a dissolution of the split between Rumca and Turkish identity by emphasising common religious identity. Furthermore, the Muslim faith is used as a strong indicator of Turkishness. Emphasis on Turkish and Muslim identity entails at the same time rejection of any Rumca ethnic identity (Bortone 2009, Ozkan 2013) in relation to Greece, which is still considered an enemy country (Sitaridou 2013). Denial of any links to Greece goes so far that some female respondents from G2 even hesitated to mention the word Rum or Greek. On the one hand, respondents are aware of the Greek origin of Rumca and may even recognize shared cultural elements. Due to the lack of a distinct ethnic identity, Rumca speakers have no political identity and do not strive to gain national acknowledgement (Sitaridou 2013, Bortone 2009, Macktidge 1987)"
  • Poutouridou, Margarita (1997). "[1] 18 Mayıs 2015 tarihinde Wayback Machine sitesinde arşivlendi. The Of valley and the coming of Islam: The case of the Greek-speaking muslims." Bulletin of the Centre for Asia Minor Studies. 12: 47-70.
  • Dedes, Yorgos (2010). "Blame it on the Turko-Romnioi (Turkish Rums): A Muslim Cretan song on the abolition of the Janissaries". In Balta, Evangelia & Mehmet Ölmez (eds.). Turkish-Speaking Christians, Jews and Greek-Speaking Muslims and Catholics in the Ottoman Empire 28 Mart 2018 tarihinde Wayback Machine sitesinde arşivlendi.. Eren. Istanbul. p. 324. "Neither the younger generations of Ottoman specialists in Greece, nor specialist interested in Greek-speaking Muslims have not been much involved with these works, quite possibly because there is no substantial corpus of them."
  • Kotzageorgis, Phokion (2010). "Reworking the Ascension in Ottoman Lands: An Eighteenth-Century Mi'rājnāma in Greek from Epirus 14 Ekim 2017 tarihinde Wayback Machine sitesinde arşivlendi.". In Gruber, Christiane J., & Frederick Stephen Colby (eds). The Prophet's ascension: cross-cultural encounters with the Islamic mi'rāj tales. Indiana University Press. p. 297. "The element that makes this text a unicum is that it is written in Greek script. In the Ottoman Empire, the primary criterion for the selection of an alphabet in which to write was religion. Thus, people who did not speak—or even know—the official language of their religion used to write their religious texts in the languages that they knew, though in the alphabet where the sacred texts of that religion were written. Thus, the Grecophone Catholics of Chios wrote using the Latin alphabet, but in the Greek language (frangochiotika); the Turcophone Orthodox Christians of Cappadocia wrote their Turkish texts using the Greek alphabet (karamanlidika); and the Grecophone Muslims of the Greek peninsula wrote in Greek language using the Arabic alphabet (tourkogianniotika, tourkokretika). Our case is much stranger, since it is a quite early example for that kind of literature and because it is largely concerned with religious themes."; p. 306. The audience for the Greek Mi'rājnāma was most certainly Greek-speaking Muslims, in particular the so-called Tourkogianniotes (literally, the Turks of Jannina). Although few examples have been discovered as yet, it seems that these people developed a religious literature mainly composed in verse form. This literary form constituted the mainstream of Greek Aljamiado literature from the middle of the seventeenth century until the population exchange between Greece and Turkey in 1923. Tourkogianniotes were probably of Christian origin and were Islamized sometime during the seventeenth century. They did not speak any language other than Greek. Thus, even their frequency in attending mosque services did not provide them with the necessary knowledge about their faith. Given their low level of literacy, one important way that they could learn about their faith was to listen to religiously edifying texts such as the Greek Mi'rājnāma.
  • Handbook for Travellers in Greece 3 Temmuz 2016 tarihinde Wayback Machine sitesinde arşivlendi. by Amy Frances Yule and John Murray. Published 1884. J. Murray; p. 678
  • Das Staatsarchiv 29 Temmuz 2016 tarihinde Wayback Machine sitesinde arşivlendi. by Institut für auswärtige Politik (Germany), Berlin (Germany) Institut für ausländisches öffentliches Recht und Völkerrecht, Germany Auswärtiges Amt Today. Published 1904. Akademische Verlagsgesellschaft m.b.h.; p. 31
  • Lambros Baltsiotis (2011). The Muslim Chams of Northwestern Greece: The grounds for the expulsion of a "non-existent" minority community 18 Ekim 2017 tarihinde Wayback Machine sitesinde arşivlendi.. European Journal of Turkish Studies. "It's worth mentioning that the Greek speaking Muslim communities, which were the majority population at Yanina and Paramythia, and of substantial numbers in Parga and probably Preveza, shared the same route of identity construction, with no evident differentiation between them and their Albanian speaking co-habitants."
  • Dimitris Tziovas, Greece and the Balkans: Identities, Perceptions and Cultural Encounters since the Enlightenment 3 Temmuz 2016 tarihinde Wayback Machine sitesinde arşivlendi. by Dēmētrēs Tziovas. Published 2003. Ashgate Publishing, Ltd.; p. 56
  • Jubilee Congress of the Folk-lore Society 3 Temmuz 2016 tarihinde Wayback Machine sitesinde arşivlendi. by Folklore Society (Great Britain). Published 1930; p. 140
  • Who are the Macedonians? 3 Temmuz 2016 tarihinde Wayback Machine sitesinde arşivlendi. by Hugh Poulton. Published 2000, Indiana University Press; p. 85
  • Kemal Karpat (1985), Ottoman Population, 1830-1914, Demographic and Social Characteristics 20 Ocak 2021 tarihinde Wayback Machine sitesinde arşivlendi., The University of Wisconsin Press, p. 70
  • "Α. Vacalopoulos, History of Macedonia 1354-1833 - 10.1". promacedonia.org. 18 Ağustos 2019 tarihinde kaynağından arşivlendi. Erişim tarihi: 24 Şubat 2019. 
  • Serbestoğlu, İbrahim (2014). "Yunanistan'a Geçiş Sürecinde Teselya Müslümanlarının Durumu". Belleten. ss. 1075-1097. 21 Şubat 2020 tarihinde kaynağından arşivlendi. Erişim tarihi: 21 Şubat 2020. 
  • "Study finds Greek and Turkish Cypriots to be close genetically". Cyprus Mail (İngilizce). 21 Haziran 2017. 20 Ocak 2020 tarihinde kaynağından arşivlendi. Erişim tarihi: 25 Şubat 2019. 
  • "Lozan Mubadilleri » CEZAİR-İ BAHR-İ SEFİD VİLAYETİ". 16 Temmuz 2019 tarihinde kaynağından arşivlendi. Erişim tarihi: 16 Nisan 2019. 
  • The Russian World: Kermenchik – Crimea's Lonely Spot? 1 Mayıs 2008 tarihinde Wayback Machine sitesinde arşivlendi. by I.Kovalenko
  • The forgotten Turks: Turkmens of Lebanon 3 Mart 2016 tarihinde Wayback Machine sitesinde arşivlendi. (report). Center for Middle Eastern Strategic Studies. February 2010. Retrieved 8 May 2015. p. 13. "The number of Cretan Turks in Lebanon is not known precisely, but their number is estimated to be around 10.000. Those people call themselves Turks, but they are aware that they are of Cretan origin, so they call themselves "muhacirler" (immigrants)."
  • "Yusuf Islam Lifeline:1900". Yusuf Islam official Web site. 7 Temmuz 2009 tarihinde kaynağından arşivlendi. Erişim tarihi: 26 Eylül 2008. 
  • Fitzsimmons, Mick; Harris, Bob (5 Ocak 2001). "Cat Stevens – A Musical Journey". Taped documentary interview synopsis. BBC2. 25 Eylül 2018 tarihinde kaynağından arşivlendi. Erişim tarihi: 20 Aralık 2008. 

worldcat.org

  • Gilman, Daniel Coit (1906). The New International Encyclopaedia. Dodd, Mead and company. s. 644. OCLC 223290453. A Turkish soldier and statesman, born of Greek parents on the island of Chios. In 1831 he was taken to Paris, where he was educated in engineering 

yusufislam.com