Konica

**Konicë**

Κόνιτσα
Konicë Κόνιτσα
Qytezë
	Pamje prej Konicë
Popullsia
• Gjithsej	2.942
Emri i banorëve	Koniciot
{{{postal_code_type}}}	441 00
Targat	ΙΝ

40°2′26″N 20°45′1″E / 40.04056°N 20.75028°E / 40.04056; 20.75028

Konicë (greqisht: Κόνιτσα/Kónitsa; turqisht: Koniçe; vllahisht: Conița) është një qytezë në Greqi pranë kufirit me Shqipërinë. Konica është vendlindja e Faik Konicës. Para vitit 1923 Konica ishte banuar prej një shumicë mysliman, që një pjesë e madhe ishte shqiptarë. Shumica prej populli mysliman u shpërngulën gjatë shkëmbimi i popullisë (1923) dhe trashigimia kulturore Koniciot shqiptarësh u dogj gjatë Luftës së Dytë Botërore. Konica është selia e komunës të Konicës. Përveç Konicës që ka një popullsi historike shqiptar, fshati Korsackë ishte banuar nga shqiptarët mysliman dhe u shkatërruar pas Luftën e Dytë Botërore, ndërsa fshati Plikat është i vetmi vendbanim sot qe vazhdon te jet I banuar nga shqiptarët ortodoks. Pasi pjesa tjet e mbetur pas shkembimt te popullsis I eshte nenshtruar nje asimilimi edhe shtypje te vazhduar nga shteti grek nder vite,kjo ka bere qe sot shqiptart etnik te jen minoranc. ^[1] Pranë qytezës është lumi Vojdomat i cili përfundon në Konicë prej burimi i saj në malet të Pindit.

Historia Redakto

Porta e shtëpisë së Hankos, nëna e Ali Pashës (majtas); Xhamia shkatërruar të Konicës (djathtas)

Në shekullin 15, Konica ra nën sundimin osman dhe u bë pjesë e Sanxhakut të Janinës.^[2]^[3] Gjatë periudhës osmane disa të krishterë vendas ishin mbajtësit i timarit dhe pranuan fenë Islam ndërsa ato familje musliman Konciot erdhën të përbëhen një grup të madh dhe të fuqishëm në rajonin që ka jetuar në pjesën e sipërme të Konicës përkrah të krishterëve.^[4] Përveç të krishterëve, në pjesën e poshtme të Konicës muslimanët ishin një popullsi shumicë dhe i përbërë nga refugjatët musliman shqiptarë nga vendbanimet e afërta dhe rajone si Leskovik, Kolonjë dhe Frashër (sot gjenden në Shqipëri), të cilët u bëhen përfundimisht punëtorë bujqësore në Konicë.^[4] Gjatë shekullit 19 deri në fillim të shekullit 20, teqenë e Konicës në mënyrë të ngjashme të teqeve bektashian të tjera shqiptar, ishte një qendër e fshehtë të kulturës, të mësuarit dhe tolerancës, por edhe aktivizmi kombëtare shqiptar kundër Perandorisë Osman.^[5]

Në fund të shekullit 19, Konica kishte një shumicë popullsi musliman prej 68% dhe ato ishin kryesisht greqishtfolës.^[6] Konicë ishte edhe qendra administrative e një kaza (qark Osmane) që përmbante një popullsi kryesisht të krishterë.^[6] Me fillimin e luftërat Ballkanike dhe shkëmbimin të popullsisë midis Greqisë dhe Turqisë në 1923, afërsisht dy të tretat e muslimanëve të Konicës u konsideruan "turq nga me origjinë" dhe u larguan për në Turqi.^[6] Për shkak të popullsisë shqipfolës musliman në Epirin grek të hequr përfundimisht nga shkëmbimi i popullsisë, disa familje musliman në Epir greke nëpërmjet deklaratat e tyre të origjinës shqiptar arritën të mbeten.^[7] Ata u zëvendësuan prej rreth 1.000 grekët nga Kapadokia.^[6]^[8] Gjatë Luftës Civile Greke (1946-1949) rajoni përreth u bë një fushë beteje e madhe, ndërsa në dhjetor të vitit 1947 njësitë guerile komunist pa sukses u përpoq për të kapur qytezën.^[9] Pothuajse të gjitha ndërtesat e banuara me shqiptarë musliman në Konicës u shkatërruan gjatë luftës Luftës së Dytë Botërore.^[10] Në Konicë gjatë viteve 1950 popullsia musliman numëronte rreth 70 familje dhe këto kanë rënë me kalimin e kohës në numër të vogël e disa familje për shkak të konvertimet në krishterim për martesë apo migrim në Trakës Greke për martesë ku një popullsi musliman banon.^[6]^[1]

Shih edhe Redakto

Njerëz të njohur Redakto

Faik Konica, shkrimtar dhe ambasadori i Shqipërisë në Uashington DC, SHBA
Mehmet Konica, Ministri i Jashtëm i Shqipërisë (dy herë)
Janaq Paço, skulptor shqiptar

Lidhje të jashtme Redakto

vendndodhja

Referime Redakto

^ ^a ^b Nitsiakos, Vassilis (2010). On the border: Transborder mobility, ethnic groups and boundaries along the Albanian-Greek frontier. LIT Verlag. ff. 40-41. "The example of several Albanian-speaking Muslims in Konitsa is typical and was expressed in the most meaningful war, when, during the exchange of populations between Greece and Turkey, after 1923, they had to declare their national identification so that their fortune was decided. In a way, all Muslims were considered Turks and, consequently, were to go to Turkey, but part of the Konitsa Muslims developed a national consciousness (the brothers Faik and Mehmet Bey Konitza, leading figures of the Albanian national movement are a characteristic example), while some seemed not to have developed a particular national consciousness and defined themselves simply as Muslims from Konitsa, which is why they faced a serious problem when they were called to declare their nationality. p. 57. There was only a problem with the Muslims, but this was also solved, with the exchange of populations after 1923, when most of those who remained after the liberation of Epirus departed as well and the few ones left gradually decreased in number, so that after World War II there were only a few Muslim families in Konitsa, some of whom are still there today."; ff. 309-311, 330; 232-234.
^ Karpat, Kemal H. (1985). Ottoman population, 1830-1914: demographic and social characteristics. University of Wisconsin Press. f. 146.
^ Motika, Raoul (1995). Türkische Wirtschafts- und Sozialgeschichte (1071-1920). Harrassowitz. f. 297. "Sancaks Yanya (Kazas: Yanya, Aydonat (Paramythia), Filat (Philiates), Meçova (Metsovo), Leskovik (war kurzzeitig Sancak) und Koniçe (Konitsa)"
^ ^a ^b Vlachos, Alexandros & Aikaterini Koliva (2013). Αποτύπωση και πρόταση επανάχρησης υπάρχοντος κτιρίου σε ξενώνα στην Κόνιτσα Ιωαννίνων (Tezë). Piraeus University. f. 6. "Ο πληθυσμός της πόλης ήταν συγκεντρωμένος σε δύο συνοικίες την περίοδο της Τουρκοκρατίας. Στην Πάνω Κόνιτσα, που αποκαλούνταν και Βαρόσι. (οι κάτοικοί της Βαροσλήδες) με πλειοψηφία το χριστιανικό στοιχείο, και στην Κάτω Κόνιτσα, που πλειοψηφούσε το μουσουλμανικό στοιχείο. Το μουσουλμανικό αυτό στοιχείο αποτελούνταν από πρόσφυγες Αρβανίτες, κατά κύριο λόγο εργάτες γης (τσιφτσήδες), που προέρχονταν από την Καραμουρατιά, Λέσκοβίκο, Κολώνια, Φράσερη κλπ». Στην Πάνω Κόνιτσα, εκτός από το χριστιανικό πληθυσμό κατοικούσαν και μεγάλες και ισχυρές οικογένειες μουσουλμάνων. Οι οικογένειες αυτές προέρχονταν από εξισλαμισθέντες ντόπιους κυρίως φεουδάρχες - τιμαριούχους."
^ Sellheim, R. (1992). Oriens. BRILL. fq. 298. ISBN 978-90-04-09651-6. Marrë më 18 gusht 2016. {{cite book}}: Mungon ose është bosh parametri |language= (Ndihmë!)
^ ^a ^b ^c ^d ^e Pusceddu, Antonio Maria (2013). "Local Brothers, National Enemies: Representations of Religious Otherness in Post-Ottoman Epirus (Greece)." Oriente Moderno. 93. (2): 605. "A confirmation of Muslim majority in local society can be found in the statistics presented by Panayōtis Aravantinos, who published a well-known book on Epirus in 1856, largely based on Ottoman statistics, in which out of 579 “households” (oikoi), 360 were “Turkish”, that is the 62 % of the population."; f. 606, "The town was the administrative seat of a kaza inhabited mainly by Christians. The Muslims of Konitsa were largely Greek-speaking, a rather unusual fact, given that the Muslim population of Epirus was predominately Albanian-speaking." f. 607. "The dividing line between the mostly Greek-speaking region of Konitsa and the mostly Albanian-speaking region of Leskovik and Karamouratia was supposed to roughly correspond to the Vjosa river valley between the two regions."; f. 608. "As elsewhere in Greece, the main event that reduced considerably the local Muslim community was the compulsory exchange of populations with Turkey, that led to the departure of about 2/3 of the local Muslims, replaced with about a thousand refugees from Cappadocia... (Konicë, with stress on ‘iʼ, is the Albanian form for Konitsa)."; f. 609. "As far as the border remained open it allowed connections and marriage exchanges with the nearby coreligionist Albanian population, whereas after its closure during the Cold War period, the Muslims of Konitsa felt in isolation, deprived of their place of worship and religious activity. During the 1950s around seventy families were still living there, a number that has gradually decreased so far, partly as a consequence of religious conversions (one of the few workable options for getting married), partly as a consequence of late departures to Eastern Thrace, where resides the only Muslim minority recognized by the Greek state, the other workable option for getting married."
^ Tsitselikis, Konstantinos (2012). Old and New Islam in Greece: From historical minorities to immigrant newcomers. Martinus Nijhoff Publishers. f. 77. "Half of the Muslims of Epirus abandoned Epirus, before or during the exchange; the rest remained settled on the basis of Albanian origin. This meant that many Muslims sought to claim Albanian origin, true or false, in order to avoid being exchanged. It seems that declaring ‘Albanian origin’ was a convenient pretext for wealthy non Albanian-speaking Muslims to remain."
^ Foss, Arthur (1978).Epirus. Faber. ISBN 978-0-571-10488-8. f. 112. "The inhabitants were originally refugees from Asia Minor, transplanted here after the disastrous Greek defeat in 1922. They are mainly farmers with holdings close by in the Plain of Konitsa.
^ Shrader, Charles R. (1999). The withered vine: logistics and the communist insurgency in Greece, 1945-1949. Greenwood Publishing Group. ISBN 978-0-275-96544-0. f. 215.
^ Kiel, Machiel (1990). Ottoman architecture in Albania, 1385-1912. Research Centre for Islamic History, Art and Culture. ISBN 978-92-9063-330-3. f. 3.

[Nitsiakos-1] Nitsiakos, Vassilis (2010). On the border: Transborder mobility, ethnic groups and boundaries along the Albanian-Greek frontier. LIT Verlag. ff. 40-41. "The example of several Albanian-speaking Muslims in Konitsa is typical and was expressed in the most meaningful war, when, during the exchange of populations between Greece and Turkey, after 1923, they had to declare their national identification so that their fortune was decided. In a way, all Muslims were considered Turks and, consequently, were to go to Turkey, but part of the Konitsa Muslims developed a national consciousness (the brothers Faik and Mehmet Bey Konitza, leading figures of the Albanian national movement are a characteristic example), while some seemed not to have developed a particular national consciousness and defined themselves simply as Muslims from Konitsa, which is why they faced a serious problem when they were called to declare their nationality. p. 57. There was only a problem with the Muslims, but this was also solved, with the exchange of populations after 1923, when most of those who remained after the liberation of Epirus departed as well and the few ones left gradually decreased in number, so that after World War II there were only a few Muslim families in Konitsa, some of whom are still there today."; ff. 309-311, 330; 232-234.

[2] Karpat, Kemal H. (1985). Ottoman population, 1830-1914: demographic and social characteristics. University of Wisconsin Press. f. 146.

[3] Motika, Raoul (1995). Türkische Wirtschafts- und Sozialgeschichte (1071-1920). Harrassowitz. f. 297. "Sancaks Yanya (Kazas: Yanya, Aydonat (Paramythia), Filat (Philiates), Meçova (Metsovo), Leskovik (war kurzzeitig Sancak) und Koniçe (Konitsa)"

[VlachosKoliva-4] Vlachos, Alexandros & Aikaterini Koliva (2013). Αποτύπωση και πρόταση επανάχρησης υπάρχοντος κτιρίου σε ξενώνα στην Κόνιτσα Ιωαννίνων (Tezë). Piraeus University. f. 6. "Ο πληθυσμός της πόλης ήταν συγκεντρωμένος σε δύο συνοικίες την περίοδο της Τουρκοκρατίας. Στην Πάνω Κόνιτσα, που αποκαλούνταν και Βαρόσι. (οι κάτοικοί της Βαροσλήδες) με πλειοψηφία το χριστιανικό στοιχείο, και στην Κάτω Κόνιτσα, που πλειοψηφούσε το μουσουλμανικό στοιχείο. Το μουσουλμανικό αυτό στοιχείο αποτελούνταν από πρόσφυγες Αρβανίτες, κατά κύριο λόγο εργάτες γης (τσιφτσήδες), που προέρχονταν από την Καραμουρατιά, Λέσκοβίκο, Κολώνια, Φράσερη κλπ». Στην Πάνω Κόνιτσα, εκτός από το χριστιανικό πληθυσμό κατοικούσαν και μεγάλες και ισχυρές οικογένειες μουσουλμάνων. Οι οικογένειες αυτές προέρχονταν από εξισλαμισθέντες ντόπιους κυρίως φεουδάρχες - τιμαριούχους."

[Sellheim1992-5] Sellheim, R. (1992). Oriens. BRILL. fq. 298. ISBN 978-90-04-09651-6. Marrë më 18 gusht 2016. {{cite book}}: Mungon ose është bosh parametri |language= (Ndihmë!)

[Pusceddu-6] Pusceddu, Antonio Maria (2013). "Local Brothers, National Enemies: Representations of Religious Otherness in Post-Ottoman Epirus (Greece)." Oriente Moderno. 93. (2): 605. "A confirmation of Muslim majority in local society can be found in the statistics presented by Panayōtis Aravantinos, who published a well-known book on Epirus in 1856, largely based on Ottoman statistics, in which out of 579 “households” (oikoi), 360 were “Turkish”, that is the 62 % of the population."; f. 606, "The town was the administrative seat of a kaza inhabited mainly by Christians. The Muslims of Konitsa were largely Greek-speaking, a rather unusual fact, given that the Muslim population of Epirus was predominately Albanian-speaking." f. 607. "The dividing line between the mostly Greek-speaking region of Konitsa and the mostly Albanian-speaking region of Leskovik and Karamouratia was supposed to roughly correspond to the Vjosa river valley between the two regions."; f. 608. "As elsewhere in Greece, the main event that reduced considerably the local Muslim community was the compulsory exchange of populations with Turkey, that led to the departure of about 2/3 of the local Muslims, replaced with about a thousand refugees from Cappadocia... (Konicë, with stress on ‘iʼ, is the Albanian form for Konitsa)."; f. 609. "As far as the border remained open it allowed connections and marriage exchanges with the nearby coreligionist Albanian population, whereas after its closure during the Cold War period, the Muslims of Konitsa felt in isolation, deprived of their place of worship and religious activity. During the 1950s around seventy families were still living there, a number that has gradually decreased so far, partly as a consequence of religious conversions (one of the few workable options for getting married), partly as a consequence of late departures to Eastern Thrace, where resides the only Muslim minority recognized by the Greek state, the other workable option for getting married."

[Tsitselikis-7] Tsitselikis, Konstantinos (2012). Old and New Islam in Greece: From historical minorities to immigrant newcomers. Martinus Nijhoff Publishers. f. 77. "Half of the Muslims of Epirus abandoned Epirus, before or during the exchange; the rest remained settled on the basis of Albanian origin. This meant that many Muslims sought to claim Albanian origin, true or false, in order to avoid being exchanged. It seems that declaring ‘Albanian origin’ was a convenient pretext for wealthy non Albanian-speaking Muslims to remain."

[8] Foss, Arthur (1978).Epirus. Faber. ISBN 978-0-571-10488-8. f. 112. "The inhabitants were originally refugees from Asia Minor, transplanted here after the disastrous Greek defeat in 1922. They are mainly farmers with holdings close by in the Plain of Konitsa.

[9] Shrader, Charles R. (1999). The withered vine: logistics and the communist insurgency in Greece, 1945-1949. Greenwood Publishing Group. ISBN 978-0-275-96544-0. f. 215.

[10] Kiel, Machiel (1990). Ottoman architecture in Albania, 1385-1912. Research Centre for Islamic History, Art and Culture. ISBN 978-92-9063-330-3. f. 3.

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