Muslim Yunani: Perbedaan antara revisi

Meskipun etnis mereka adalah Bangsa Yunani, Muslim-muslim berbahasa Yunani terus berasimilasi ke dalam populasi Muslim berbahasa Turki (di samping sebagian populasi [[Laz language|berbahasa Laz]] di daerah timur laut). Terpisah dari nenek moyang mereka, angka yang cukup besar, bahkan para pemuda di komunitas-komunitas masyarakat Muslim berbahasa Yunani ini telah mempertahankan pengetahuan Yunani dan atau dialek-dialeknya seperti Bahasa Yunani Kreta dan [[Bahasa Yunani Pontus]],<ref name="Mackridge1987">Mackridge, Peter (1987). "[http://www.academia.edu/2070228/Greek-speaking_Moslems_of_north-east_Turkey_prolegomena_to_a_study_of_the_Ophitic_sub-dialect_of_Pontic Greek-speaking Moslems of north-east Turkey: prolegomena to a study of the Ophitic sub-dialect of Pontic.]" ''Byzantine and Modern Greek Studies''. '''11'''. (1): 117.</ref> meskipun sangat sedikit kemungkinan untuk menyebut diri mereka sebagai ''Muslim Yunani''. Hal ini disebabkan asimilasi bertahap ke dalam masyarakat Turki, serta hubungan dekat antara Republik Yunani dengan penduduk Yunani yang menganut [[Ortodoks|Kristen Ortodoks]] dengan status mereka yang dianggap sebagai ancaman militer ke [[Turki|Republik Turki]] dalam sejarah. Di Yunani, masyarakat Muslim yang berbahasa Yunani biasanya tidak dianggap sebagai bagian pembentuk dari bangsa Yunani.<ref name="Mackridge">Mackridge, Peter (2010). ''Language and national identity in Greece, 1766-1976''. Oxford University Press. p. 65. "Greek-speaking Muslims have not usually been considered as belonging to the Greek nation. Some communities of Greek-speaking Muslims lived in Macedonia. Muslims, most of them native speakers of Greek, formed a slight majority of the population of Crete in the early nineteenth century. The vast majority of these were descended from Christians who had voluntarily converted to Islam in the period following the Ottoman conquest of the island in 1669."</ref> Pada akhir periode Utsmaniyah (terutama setelah perang Yunani-Turki tahun 1897&ndash;981897–98) beberapa komunitas dari masyarakat Muslim yang berbahasa Yunani, baik dari Kreta dan bagian selatan Yunani juga berpindah ke [[Libya]], [[Lebanon]] dan [[Suriah]], di mana beberapa dari generasi yang lebih tua di kota-kota seperti al-Hamidiyah masih terus berbicara bahasa Yunani .<ref>Barbour, S., ''Language and Nationalism in Europe'', [//en.wiki-indonesia.club/wiki/Oxford_University_Press Oxford University Press], 2000, {{ISBN|0-19-823671-9}}</ref> Secara historis, [[Gereja Ortodoks Yunani]] sering dikaitkan dengan salah satu [[Romios|bangsa Romawi]], yaitu [[Bangsa Yunani]], dan [[Islam]] dikaitkan dengan orang-orang [[Bangsa Turki|Turki]], terlepas dari etnis atau bahasa mereka.<ref>Hodgson, Marshall (2009). ''The Venture of Islam, Volume 3: The Gunpower Empires and Modern Times''. University of Chicago Press. Chicago. pp. 262-263. "Islam, to be sure, remained, but chiefly as woven into the character of the Turkish folk. On this level, even Kemal, unbeliever as he was, was loyal to the Muslim community as such. Kemal would not let a Muslim-born girl be married to an infidel. Especially in the early years (as was illustrated in the transfer of populations with Greece) being a Turk was still defined more by religion than by language: Greek-speaking Muslims were Turks (and indeed they wrote their Greek with the Turkish letters) and Turkish-speaking Christians were Greeks (they wrote their Turkish with Greek letters). Though language was the ultimate criterion of the community, the folk-religion was so important that it might outweigh even language in determining basic cultural allegiance, within a local context."</ref>