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Arvanites (Greek: Αρβανίτες, see below for more about names) are a population group in Greece whose linguistic heritage is Greek and Arvanitic, a form of Albanian. Arvanites are predominantly Greek Orthodox Christians and self-identify as Greeks. They used to be the predominant population element in some regions in the south of Greece up to the 19th century. Today, Arvanites have become largely assimilated into the Greek nation. Their language is under danger of extinction due to language shift towards Greek and due to large-scale migrations into the cities.

History

Arvanites in Greece originate from Albanian-speaking Greek settlers who moved south at different times between the 12th and the 15th centuries from what is today southeastern Albania (Biris 1960, Poulos 1950, Panagiotopulos 1985). Some of these migrations happened in the course of settlement programmes invited by the Byzantine and Frankish rulers of the time in order to re-populate deserted areas in the south. Thus, from 1350 AD to 1418 AD, 81,200 Arvanite mercenaries and their families have settled Greek lands after invitations from Byzantine emperors (Palaeologus Dynasty), the Catalans and the Venetians. Later movements are believed to have been motivated to evade Islamization after the Ottoman conquest.

The name Arvanites was mentioned in Byzantine texts dating back to the 11th century. Before immigrating, the Arvanites first resided in lands south of the Genousos River in northeastern Epirus. They experienced large social alterations in the old system of clan factions that were developed during the previous centuries. A plethora of information can be gathered from Arvanitic songs, where the phara is belauded and the statutory promise besha present two basic characteristics of those primarily agricultural and livestock-rearing communities.

The creation of the Despotate of Epirus is deemed by certain modern authors as a confirmation of the "ancient" bonds the Albanians and Greeks of the Byzantine Empire shared. However, these bonds were oriented mainly on military affairs. The Greeks and Albanians decided to combine their forces in order to fight against the Slavs and Venetians during the 1200s. Those who benefited and prospered from these wars were the Albanian aristocracy. They were awarded court titles for their military services.

These aristocrats ruled over many regions and they progressively weakened the old Byzantine administrative system. From traditional patriarchical leaders, they evolved into landlords. The new regime that the aristocracy imposed not only deprived civilians of their fortunes, but many times also resulted in their liberticide.

In their attempts to escape from these new conditions, the Arvanites were compelled to acquire nomadic habits. They saw immigration as the only solution to their problems created by the monopolizing of Albanian territories from ever more violent rulers. The Ottoman invasion was one more reason for the Arvanites' expatriation. During the 13th century, the Arvanites moved either voluntarily or involuntarily as a result of the numerous conflicts that were occurring in the Balkans. They kept their unique language and Greek identity intact and became more entrenched in Greek socio-cultural affairs. Like the Vlachs, the Arvanites were conscious of their Greek identity and established greater forms of collaboration with other Greek ethnic groups.

The Arvanites started immigrating by sea in around 1280 AD. Their immigration via land peaked at the end of the 13th century since an Arvanitic presence in Thessaly in 1315 AD is mentioned in historic chronicles. While migrating, the Arvanite phares maintained their ethno-religious identity as members of the Greek Orthodox faith. The rulers of the Albanian coastline followed the religious tenets of Roman Catholicism. Thessaly was the first Greek region that accepted the migrations. According to Chalcocondylis, the Arvanites went from Thessaly to inner Macedonia up to Kastoria. They brought there their skills in agriculture.

The Arvanite nomads migrated from Thessaly to Attica and from Acarnania, they went to the southern regions of the Peloponnese. Specifically, the Arvanites settled in the Peloponnese in small numbers by invitation from Emperor Manuel Catakouzenos (1348 AD - 1380 AD). Afterwards, Emperor Theodore Palaeologus (1380 AD - 1407 AD) invited approximately 10,000 Arvanites to settle in the Peloponnese. Whether individually or en masse, these immigrations appeared to be an escape from social oppression. The Arvanites were invited to settle in the Peloponnese in return for providing military services. The Palaeologus Dynasty often used Arvanites in many military campaigns. In one case, 6,000 Arvanites from Glarentzas were sent to the battlefield. In 1454 AD, a leader named Petros Bouas had approximately 30,000 Arvanites under his command.

The Arvanites were not only used by the Byzantines for military campaigns. The Venetians hired numerous Arvanites to serve as stratioti. Based on the accounts of a French eyewitness named Philippe de Commines (1447 – 1511), the Arvanites patrolled Venetian areas such as Nafplion as infantrymen and as cavalrymen. Moreover, the Arvanites were known to have come from Dyrrachium and that they deemed themselves as Greeks.

The Arvanites also served in the armies of Eric VII of England and Ireland (1491 – 1547) and expressed their Greek identity while fighting in battle (Ελλήνων εσμέν παίδες...και τοις εχθροίς...την πάλαι θρυλουμένην Ελλήνων ανδρείαν έργοις αυτοίς φανεράν ποιήσωμεν).

In 1697, Arvanites such as Alexandros Moscholeon and Michael Bouas registered as officials of the Greek Orthodox Church of Naples and as Greeks (Magistri Capellani nationis Graecae).

Other Arvanites who reached Peloponnese and settled in inaccessible mountainous areas, shaped compact teams. They often placed themselves under the sovereignty of a Greek ruler who was often the direct descendant of an old Byzantine dynasty. Along with the rest of the Greeks, they constituted a strong front of resistance against the Ottomans. With the adoption of a common ethos, the Greek-Arvanite unions played an important role in Greek rebellions.

The waves of Arvanite immigrants were not always peacefully disposed and initially in many areas they were received with mistrust. In other areas they were received with open arms, because their presence was an important opportunity to restore the worn out lands with new workforce. The Arvanites were deemed an ideal supplier of workforce for Greece. They boosted demographically the local population and contributed considerably to the Greeks' fight against Ottoman forces. Greeks and Arvanites, accomplished through expostulations and compromises, led to a common life, without degrading the sovereign Greek character, whose "assimilating" power enabled many Arvanites to reach the top echelons of political and military hierarchies.

Being Orthodox Christians, the Arvanites identified with the Greeks in their conflicts with Muslims during the time of the Ottoman Empire. Many Arvanites became national Greek heroes, having played an important role fighting with the Greeks in the Greek War of Independence of 1821. With the formation of modern nations and nation states in the Balkans, Arvanites have come to be regarded as an integral part of the Greek nation. To identify as an 'Arvanites' in Greece is to identify with a constituent element of the Greek nation.

In 1897, the descendants of Arvanite heroes from the Greek War of Independence signed the Manifesto of the Arvanitic League. Members of the league, which included Botsaris, Tzavelas and others, decided to revolt against the Ottomans and unite their territories with the Greek Kingdom. During the 20th century, many Arvanites also took part in the Macedonian War (1903). Individuals such as Vangelis Koropoulis from Mandra were known to be persistent and resilient (“θα αγωνισθώ μέχρι να ελευθερωθεί η Μακεδονία και θα πεθάνω εδώ”, Χρ. Στάμου, Μακεδονικός Αγώνας 1903-08).

Many Arvanites today characterize the Arvanite settlements in Greece as a "modern Dorian invasion". Some Greek and Arvanite authors go one step further, and have proposed theories that link the ultimate ancestors of the Arvanites with pre-Greek "Pelasgians" (Kollias 1983) and relate Arvanitic language with Ancient Greek. These views have little echo in mainstream scholarship to date.

Demographics

Regions with a strong traditional presence of Arvanites in the south of Greece are found across in Attica, Boeotia, the northeast of the Peloponnese, the south of the island of Euboea and the north of the island of Andros. In parts of this area they formed a solid majority until c.1900. Within Attica, the capital Athens and its suburbs were partly Arvanitic until the late 19th century. There are also settlements in Phthiotis, Locris and several islands of the Saronic Gulf including Salamis.

Other groups of Arvanites live in the north of Greece in areas closer to Albania and the historical centers of contiguous Albanian populations (Banfi 1996). Some of them live in Epirus (Thesprotia and Preveza); in Florina/Konitsa (near the border of the Former Yugoslav Republic of Macedonia); and in some locations further east in Thrace. These settlements are believed to be of a later date than the southern ones (GHM 1995).

There are no reliable figures about the number of Arvanites in Greece today. The last official census figures available come from 1951. The number of active speakers of the Arvanitic language is believed to be much lower than the number of people who identify culturally as Arvanites owing to family tradition and local loyalties (see "Phara" below), and that number might be lower than the number of people of ultimately Arvanitic descent. The following is a summary of the widely diverging estimates (Botsi 2003: 97):

• 1928 census: 18,773 citizens self-identifying as "Albanophone", i.e. Arvanitic-speaking.
• 1951 census: 22,736 "Albanophones".
• Furikis (1934): estimated 70,000 Arvanites only in Attica.
• Trudgill/Tzavaras (1976/77): estimated 140,000 only in Attica and Boeotia.
• Sasse (1991): estimated 50,000 Arvanitic speakers in total.
• Ethnologue, 2000: 150,000 Arvanites, living in 300 villages.
• Federal Union of European Nationalities, 1991: 95,000 "Albanians of Greece" (MRG 1991: 189)
• According to some estimates: up to 250,000 (quoted in Schukalla 1993: 523) or even over a million (Albanian life No.2, 1994, quoted in Clogg 2002) people of ultimately Arvanitic descent.

Like the rest of the Greek population, Arvanites have been emigrating from their villages to the cities and especially to the capital Athens. This has contributed to the loss of the language in the younger generation.

Names

The name Arvanites and its equivalents are today used both in Greek (Αρβανίτες) and in Arvanitic itself (Arbërorë, spelled Αρbε̰ρόρε̰ in the Greek-based Arvanitic alphabet). In Standard Albanian, the name is Arvanitë. Arvanites are thus distinguished from ethnic Albanians, who are called Shqiptarë in Standard Albanian, and Alvaní (Αλβανοί) in Greek. Feminine singular is Arvanitissa (Αρβανίτισσα) and masculine singular is Arvanitis. It is interesting to note that Arvanites of Epirus named the north wind Arvanitis.

Arvanites refer to their place of origin as Arvanitia (today southern Albania and NW Greece). Sometimes they apply this term to the whole of Albania and/or Epirus. Arvanitia is also an alternate name for Akronafplia, Nafplion's Acropolis.

The name Arvanites and its Albanian/Arvanitic equivalents go back to an old ethnonym that was formerly used by all Albanians to refer to themselves. Albanians adopted the new name of Shqiptarë and the country name Shqipëria since the 15th century, after the Arvanitic populations had split off. The Arvanites kept the old, common name, as did the Albanophone settlers in Italy (Arbëreshë). The word stems of both Arvanites and Albanians, originally arb- (αρβ-) and alb- (αλβ-) have been attested as designations for people in the area of today's Albania since antiquity. (Polybius: Άρβων, Αρβωνίται; Ptolemy: Αλβανόπολις, Αλβανοί; for more details see: Origins of the name Albania). It is a matter of debate whether the two roots are ultimately cognate, or whether two accidentally similar roots were conflated with each other at a later date (Babiniotis 1998). In Byzantine Greek and in medieval Latin authors, reflexes of both roots are used synonymously for the people of today's Albania. This usage continued in Greek until the 19th and early 20th century, with Αλβανοί ("Albanians") being used in formal registers and Αρβανίτες ("Arvanites") used in the more popular speech, but both used indiscriminately for both Muslim and Christian Albanophones. In the course of the formation of the modern nation-state societies, it became customary to use only "Αλβανοί" for the people of Albania, and only "Αρβανίτες" for the Christian Arvanites integrated into Greek society.

Arvanites are distinguished in Greece from Cham Albanians (Greek: "Τσάμηδες"), another group of Albanophones in the northwest of Greece. Unlike the Christian Arvanites, the Chams were predominantly Muslims and identified nationally as Albanians. Most Muslim Chams were expelled from Greece shortly before the end of the Second World War, after violent clashes and atrocities committed during and after Axis occupation.

There is some disagreement to what extent the term "Arvanites" legitimately also includes the small remaining Christian Albanophone population groups in Northwest Greece (Epirus and western Macedonia). Unlike the southern Arvanites, these speakers are reported to use the name Shqiptarë both for themselves and for Albanian nationals (Banfi 1996), although this is reported not necessarily to imply Albanian national consciousness (Kollias 1983). Moraitis (2002) reports that such speakers also use the name Arvanitis in their Greek, and the Euromosaic (1996) report notes that the designation Chams is today rejected by the group. The word Shqiptár is also used in a few villages of Thrace, where Arvanites migrated from the mountains of Pindos during the 19th century. Botsi (2003: 21) reports that the term "Arvanites" in its narrow sense includes only the populations of the compact Arvanitic settlement areas in southern Greece, according to the self-identification of those groups. The Ethnologue () identifies the present-day Albanian/Arvanitic dialects of Northwestern Greece (in Epirus and Lechovo) with those of the Chams. They are therefore classified linguistically together with standard Tosk Albanian, as opposed to "Arvanitika Albanian proper" (i.e. southern Greek Arvanitic). Nevertheless it reports that in Greek the Epirus varieties are also often subsumed under "Arvanitika" in a wider sense. It puts the estimated number of Epirus Albanophones at 10,000. "Arvanitic proper" () is said to include the outlying dialects spoken in Thrace. Other sources (e.g. GHM 1995) subsume the Epirote Albanophones under the term Arvanites, although they note the different linguistic self-designation.

Language use and language perception

The decline of the Arvanitic language has been brought about by several factors. One is the demographic trend of movement towards the cities, breaking up some of the social ties of village communities. It is also reported that many Arvanites in past decades have maintained a stance of social self-deprecation of the traditional community language, encouraging younger generations to switch to the dominant language, Greek, which was associated with social mobility and modernity (Tsitsipis 1981, Botsi 2003). Especially earlier in the 20th century, Greek state institutions are reported to have sometimes followed a policy of actively discouraging and repressing the use of the Arvanitic language, most strongly under the nationalist Metaxas regime of 1936-1940 (GHM 1995; Trudgill/Tzavaras 1977).

While the Arvanitic language was commonly called Albanian in Greece until the 20th century, the wish of Arvanites to express their ethnic identification as Greeks has led to a stance of rejecting the identification of the language with Albanian as well. Breu (1985: 424) and Tsitsipis (1983) reported that many Arvanites had only very imprecise notions about how related or unrelated their language was to Albanian. Today, many Arvanites prefer to regard Arvanitic as different from Albanian. As Arvanitic is almost exclusively a spoken language, Arvanites also have no practical affiliation with the Standard Albanian language used in Albania, as they do not use this form in writing or in media. The question of linguistic closeness or distance between Arvanitic and Albanian has come to the forefront especially since the early 1990s, when a large number of immigrants from Albania began to enter Greece and came into contact with local Arvanitic communities (cf. Botsi 2003, Athanassopoulou 2005).

Since the 1980s, there have been some organized efforts to preserve the cultural heritage of Arvanites.

Minority status

Some foreign sources refer to Arvanites as Albanians, as did older Greek authors up to the mid-20th century. The view of Arvanites as an Albanian group is reported as wide-spread in Albania (Dimitras/Lenkova 1997). Arvanites themselves, however, have come to reject the designation as Albanians, and often also object to the term "minority" being applied to them. Although sociological studies of Arvanite communities (Trudgill/Tzavaras 1977) used to note an identifiable sense of a special "ethnic" identity among Arvanites, the authors did not identify a sense of 'belonging to Albania or to the Albanian nation'; this was partly due to religious differences between the Muslim majority of Albania and the Greek Orthodox faith of the Arvanites. Today, for Arvanites this identity is subordinated to that of being part of the Greek nation. Conversely, other Greeks regard the Arvanite element as an integral part of Greek nationhood. Levy (2000) dates the onset of this national integration into the early 19th century and Kollias (1983) to the 15th century following the death of Skanderbeg. No political desire to obtain any officially recognized minority status for themselves or protection for their language has been reported on the part of Arvanite groups. Attempts at making the Arvanites the topic of a political "ethnic minority" issue between Greece and Albania, which were made briefly during the 1990s under Albanian president Sali Berisha, were met with furious or amused rejection by public opinion in Greece.

Arvanitic culture

Phara

Phara (φάρα) is a descent model, similar to Scottish clans. Arvanites were organised in phares (φάρες) mostly during the reign of the Ottoman Empire. The apex was a warlord and the phara was named after him (i.e. Botsaris' phara). In an Arvanitic village each phara was responsible to keep genealogical records (see also registry offices), that are preserved until today as historical documents in local libraries. Usually there were more than one phares in an Arvanitic village and sometimes they were organised in phratries that had conflict of interests. Those phratries didn't last long, because each leader of a phara desired to be the leader of the phratry and would not be lead by another.

The section about phara is based on Biris (1960) and Kollias (1983).

The position of woman in Arvanitic society

Arvanitissa is an Arvanite woman. There is also a church in Chios that is dedicated to "Panagia Arvanitissa". Kollias (1983) compares the position of woman in Arvanitic society with the position of a Spartan woman in Ancient Sparta. Centuries before women's suffrage, an Arvanitissa not only had the right to express her opinion about issues that concerned her phara, but also had the right to bear arms. If her husband died, then she acquired all the rights and priviledges that he used to have in the phara - such an example was Bouboulina.

Trivia

• Ouzo Plomari, Isidoros Arvanitis, is a brand of Ouzo (Ούζο Πλωμαρίου, Ισιδώρου Αρβανίτου, 1894).

Arvanitic songs

Although they are almost fully assimilated into Greek society, some distinct Arvanitic cultural characteristics are still identifiable.

There are 4 music CDs featuring Arvanitic songs although the lyrics are often in Greek. There are no mass media in Arvanitic, although some local radio stations have occasionally broadcast Arvanitic songs. During the last decades there have been made some attempts to document Arvanitic songs, the most recent by Thanasis Moraitis.

Arvanitic songs share similarities with Arbëresh, Albanian and Greek Epirote music.

Studies and books about the Arvanites

Kostas Biris

Biris was a folklorist and an architect. His book "Arvanites, the Dorians of modern Hellenism, history of Arvanites Greeks" (1960) is a thorough study on Arvanites and it is the most referenced work by other scholars who studied Arvanites.

Maria Michael-Dede

Maria Michael-Dede is an author of literature and an ethnologist. She has written two books about Arvanitic songs (1978) and the book The Greek Arvanites (1997).

Aristeides Kollias

Kollias, a lawyer by profession, performed ethnologist studies on Arvanites. In his book "Arvanites and the origin of the Greeks" (1983), Kollias promotes the Pelasgian theory that identifies the Pelasgians with the Arvanites. Kollias states that Greek people and Albanian people were closer in the past than they are during the last two centuries and that they both descend from the Pelasgians. His rejection of the Indo-European theory and his theory that Arvanitika is very close (if not identical) to the Homeric Greek have been criticized, however his work on Arvanitic culture is generally accepted.

Thanasis Moraitis

Moraitis had worked with Kollias for some time, and he did an extensive search on Arvanitic music. In his book "Arvanitika Songs", he documents about 150 songs, analyzes their musical structure, and also has texts by linguists and historians about Arvanitic history, culture and the Arvanitic language.

Famous Arvanites

• Greek War of Independence
  • Andreas Miaoulis, admiral and later politician
  • Markos Botsaris, leader of Souliotes, defender of Messolonghi
  • Laskarina Bouboulina, the only female member of Filiki Etaireia
  • Nikolaos Krieziotis, leader of the Greek Revolution in Euboea
  • Georgios Kountouriotis, leader of Hydra, admiral and briefly prime minister
  • Xadziyiannis Mexis, leader of Spetses

• Presidents of Greece
  • Pavlos Kountouriotis, admiral and later politician
  • Theodoros Pangalos, general and briefly military dictator

• Prime Ministers of Greece
  • Kitsos Tzavelas
  • Georgios Kountouriotis, leader of Hydra
  • Antonios Kriezis, served in Greek navy during the revolution, later politician
  • Dimitrios Voulgaris
  • Athanasios Miaoulis
  • Diomidis Kiriakos
  • Theodoros Pangalos, general and briefly military dictator
  • Alexandros Korizis
  • Petros Voulgaris
  • Alexandros Diomidis

• Greek politicians
  • Theodoros Pangalos, former minister of Foreign Affairs, member of PASOK

• Artists
  • Nikos Engonopoulos, painter and poet
  • Melina Mercouri, Actress, former Minister of Culture

See also

• Arvanitic language
• Arvanitic alphabet
• Balkan peninsula
• Greece
• Albania

References

Footnotes

1. ^ Biris, Kostas (1960): Αρβανίτες, οι Δωριείς του νεότερου Ελληνισμού: H ιστορία των Ελλήνων Αρβανιτών. . Athens. (3rd ed. 1998: ISBN 9602040319)
2. ^ "Εικονοστάσι ηρώων". Τα Νέα. March 3, 1999. p. P12. "Είναι ακόμα Υδραίοι αγωνιστές, ο προπάππους του (Νίκου Εγγονόπουλου) Περραιβός και ο ήρωας των Αρβανιτών Σκεντέρμπεης (τιμώντας την αρβανίτικη, υδραίικη, καταγωγή του). «Είναι οι τελευταίοι Έλληνες Δωριείς» τον θυμάται να λέει για τους Αρβανίτες η Λένα Εγγονοπούλου σε εποχές «ανύποπτες» για τις πρόσφατες πολιτικές εξελίξεις."
3. The "Pelasgian" view is currently propagated by the largest association of Greek Arvanites (Αρβανιτικός Σύνδεσμος Ελλάδος). It has quoted a self-published study (Stylos, no date, see and ) arguing that several archaic ancient Greek inscriptions, among them the famous Dipylon inscription (which all other scholarship agrees to be Greek), are in fact written in Arvanitic. See , and for the accepted Greek readings.
4. Tsitsipis (1999)
5. Anna Comnena speaks of "Arbanitai" of the city of "Arbanon" in the Alexiad, Book IV; Michael Attaliates mentions both "Albanoi" and "Arbanitai". See also Botsi (2003: 18-20) for more references. However, some authors have argued that the earliest medieval mentionings of the name "Albanians" in Attaleiates may be referring to entirely different groups, as it was a common designation for 'strangers' in medieval Latin, and that originally only "Arbanitai" was used for all Albanians (Vranousi 1970).
6. Euromosaic (1996); see also GHM (1995) for references.
7. E.g. Schukalla (1993).
8. E.g. Paschidis (1879), Poulos (1950).
9. about 2.5 km from Chora, 38°24′07″N 26°03′47″E / 38.40194°N 26.063°E / 38.40194; 26.063
10. Plomari is a town of Lesvos
11. ^ Απομνημονεύματα Μακρυγιάννη Cite error: The named reference "makriyannis" was defined multiple times with different content (see the help page).
12. Πάγκαλος, Θεόδωρος (1950), Τα απομνημονευματά μου, 1897-1947 : η ταραχώδης περιόδος της τελευταίας πεντηκονταετίας
13. Κριεζής, Θεόδωρος (1948), Οι Κριεζήδες του Εικοσιένα

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• Trudgill, Peter (2004): "Glocalisation and the Ausbau sociolinguistics of modern Europe". In: A. Duszak, U. Okulska (eds.), Speaking from the margin: Global English from a European perspective. Frankfurt: Peter Lang. Online article
• Trudgill, Peter, George A. Tzavaras (1977): "Why Albanian-Greeks are not Albanians: Language shift in Attika and Biotia." In: H. Giles (ed.), Language, ethnicity and intergroup relations. London: Academic Press. 171-184.
• Tsigos, Athanasios (1991): Κείμενα για τους Αρβανίτες. . Athens.
• Tsitsipis, Lukas (1981): Language change and language death in Albanian speech communities in Greece: A sociolinguistic study. PhD dissertation, University of Wisconsin, Madison.
• Tsitsipis, Lukas (1983): "Language shift among the Albanian speakers of Greece." Anthropological Linguisitcs 25(3): 288-308.
• Tsitsipis, Lukas (1995): "The coding of linguistic ideology in Arvanitika (Albanian): Language shift, congruent and contradictory discourse." Anthropological Linguistics 37: 541-577.
• Tsitsipis, Lukas (1998): Αρβανίτικα και Ελληνικά: Ζητήματα πολυγλωσσικών και πολυπολιτισμικών κοινοτήτων. . Vol. 1. Livadeia.
• Vranousi, E. (1970): "Οι όροι 'Αλβανοί' και 'Αρβανίται' και η πρώτη μνεία του ομωνύμου λαού εις τας πηγάς του ΙΑ' αιώνος." . Σuμμεικτα 2: 207-254.

External links

• Template:El icon Arvanitic League of Greece
• Template:En icon 'The Arvanitika story' by Diana Farr Louis (from 'Athens News')
• Template:El icon "Εξεγέρσεις Ελλήνων και Αλβανών στην Πελοπόννησο". Τα Νέα. August 10, 2000. p. N16.
• Template:El icon Arvanitic music of southern Greece, Epirots, Florina and Thrace. Also a sample of Arvanitic and Vlach songs (articles from Moraitis' book published at kithara.gr)

• Greek people
• Ethnic groups in Greece
• Arvanites