Άλλες Ονομασίες Ferteki, Fertekion, Fertakaina, Fertekina, Bartakina, Fertaina, Fertik köy. Γεωγραφική Θέση Central Asia Minor

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1 Περίληψη : The Cappadocian settlement Fertek lies at an altitude of 1270 metres. Its population was mixed including Orthodox Christians and Muslims. The majority of the residents were Muslims. The Christian population of Fertek spoke Greek, but they also used the Turkish language. They cultivated grain, fruits, vegetables, mastic trees and vineyards, which was the most important crop of the village. Άλλες Ονομασίες Ferteki, Fertekion, Fertakaina, Fertekina, Bartakina, Fertaina, Fertik köy. Γεωγραφική Θέση Central Asia Minor Ιστορική Περιοχή Cappadocia Διοικητική Υπαγωγή Mutassarıflık of Niğde, Vilayet of Konya (Ikonio) 1. Anthropogeography History Fertek is a settlement of Cappadocia, in the plateau formed by parts of the Taurus and Antitaurus mountains and, in particular, by the eastern Hasan-Dağ and Melediz Dağları, at an altitude of 1270 m. Fertek was built in the valley formed by a creek, which ended in a feeder of the river Niğde-su, and belonged to the district of Niğde, which was only 5 kilometres away. 1 The winters were cold with much snowfall, while the summers were hot and dry. Apart from its official name, the settlement was also known as Ferteki, Fertekion, Fertakaina, Fertekina, Bartakina, Fertaina and Fertik köy. The first two variations are actually Grecicised" versions of the official, Turkish name of the settlement used by scholars already from the 19th century, despite the opposite opinion of some refugees, who claim that the i in "Ferteki" was added in Greece after The versions Fertekina and Bartakina were used by the populations of the surrounding villages. The name under which the settlement appears in ecclesiastical books and in education is Fertakaina. It has been argued that this was the name which the Turkish Fertek and then the names Ferteki and Fertekion derived from. 3 Regarding the origin of the name Fertakaina, a number of arguments have been put forward, mainly based on local traditions and false etymology rather than verified historical facts. 4 The information available regarding the original location of the settlement is not clear. According to local tradition, the settlement was moved from its original position to the place where Fertek was built. This tradition, which can also be found in other Cappadocian settlements, contradicts the information that a Byzantine church had existed there until Provided this information is confirmed, the settlement must have been in this location at least since the Byzantine period. 5 Regarding housing organisation and architecture, Fertek is similar to the other Cappadocian settlements. The earliest phase includes houses carved in the rocks. According to local traditions also known from other Cappadocian settlements, these houses date from the period of the Turkish raids in the region. However, these raids cannot be dated and, therefore, it is not clear whether tradition reproduces, to some extent, specific historical facts, or whether it is a communal myth. Nevertheless, according to this tradition, all the Christians of the surrounding area gathered in Fertek. The carved houses of Fertek were either small, independent spaces or even entire housing complexes communicating with each other through underground tunnels. In the course of time the houses were built on the ground and the complexes were only used as storehouses. Regarding housing organisation, Fertek was divided into three neighbourhoods (mahalle): the upper, the lower and the central (orta). 6 Δημιουργήθηκε στις 22/2/2017 Σελίδα 1/5

2 The population was mixed including Orthodox Christians and Muslims. The available information regarding the size of population and the internal distribution among ethno-religious groups is conflicting and probably inaccurate. This is mainly due to the fact that these are only estimates and not the results of a systematic and organised census. Farasopoulos estimates that in 1895 there were about 1200 Christians and 1300 Muslims. 7 Krinopoulos, in 1889, argues that there was about the same ratio of Christians to Muslims 50% for each ethno-religious group. Nevertheless, he argues that the total number of residents was about According to the statistics of the diocese of Ikonio in 1905, 1500 Christians and 2500 Muslims lived in Fertek; therefore, the ratio is in favour of the Muslims. 9 Antonopoulos, two years later, amounted the Christian families to The Greek-Orthodox in Fertek spoke a Greek Cappadocian idiom, but also used the Turkish language, even in everyday life. In particular, the sermon at church was in Turkish and sometimes even the Gospel was read in Turkish. Song lyrics, lamentations and lullabies were in Turkish. It is also interesting to note that they used the Caramanli script 11 when writing. 2. Economy The land in Fertek was rather fertile, compared to other mountainous settlements in Cappadocia. Most Orthodox did not farm their land on their own. They often signed farming contracts with Muslim farmers, who undertook the cultivation of the land and handed over half of the crop to the proprietors. They cultivated grain, fruits, vegetables, mastic trees and vineyards, which was the most important crop of the village. They produced considerable amounts of wine and ouzo, which they sold in the local market but also in the market of Constantinople. Most immigrants were directed to the capital of the empire. Once there, they worked as tavern owners and merchants of alcohol drinks. 12 In Mersin, Adana, Samsun and Smyrna could also be found immigrants from Fertek. In general, the people from Fertek worked as merchants, craftsmen and clerks in various stores of host cities, while some of them were exchangers and lawyers. They provided for their families, who lived in Fertek, and contributed to the general prosperity of the community, mostly during the second half of the 19th century. Nevertheless, the steadily increasing emigration percentages in the first two decades of the 20th century, in combination with the choice of the immigrants to take their families with them in the host cities, finally led to a decline in population and the consequent decay of the Christian community in Fertek. A significant additional source of income for the families was rug manufacture. It was mostly a domestic activity, undertaken by women who made woolen rugs in the loom for merchants from Niğde Administration, Social Stratification Fertek was a müdürlük initially belonging to the mutasarıflık of Niğde and the vilayet of Konya (Ikonio). The müdür was the supreme administrative authority. He was appointed by the state and was responsible for keeping the order in his district. Besides Fertek, also within his jurisdiction, were the settlements of Iloson, Telmessos, Fesleen and Antirmoson. The two other administrative offices were subordinate to him and were held by local, elected officials. The belediye reisi (mayor) was elected every 2-3 years by the residents of Fertek, both Christians and Muslims, and was responsible for tax collection, cleanness and smooth operation of the market and, finally, management of water. 14 He was assisted by a four-member council (2 members from each ethno-religious group). Each ethno-religious group elected a separate muhtar and three âzas(counsillors). The muhtar council had a two-year service. 15 In parallel with the aforementioned administration, there was also an ecclesiastical committee and the local eforoepitropi, which were responsible for managing the cases of the church and the school respectively. Apart from the local eforoepitropi, there was also the central Fertek eforoepitropi seated in Constantinople, where the greatest part of male immigrants lived. This council comprised ten members and its jurisdiction went beyond the local council. Besides, the resources required for the operation of the schools were found in the capital and the important decisions regarding the operation of the schools, such as the selection of teachers and the dispatch of textbooks, were taken in the capital. 16 Δημιουργήθηκε στις 22/2/2017 Σελίδα 2/5

3 4. Religion Fertek belonged to the Diocese of Ikonio. There was a main church built in 1835 in the settlement, which was dedicated to Αrchangels Michael and Gabriel. 17 Apart from that church, there were also many smaller churches and chapels. Prior to the population exchange, three priests were regularly active in Fertek. 18 Finally, the pilgrimage to Jerusalem, also known as "chatziliki" (from Ottoman Turkish hacılık), should also be mentioned. Those who were financially robust felt it was their obligation to take this journey which, as known from other settlements, was made in groups and the pilgrims were accompanied by one of the village s priests. The chatziliki was particularly important for popular religion. It consolidated the cohesion of the Fertek Christians, while it also contributed to their internal social differentiation. 5. Education It is not known when the first school was founded in Fertek. Nevertheless, a Greek school already operated before 1889, while a class of high school was added in the same period. There were also a girls school and a kindergarten. 19 According to the available information, the total number of male and female students in the early 20th century was about 220 before it was reduced to 160 between Three male and one female teacher were teaching at Fertek schools in In 1904 a new school building was built, funded by Konstantinos Arabanopoulos and other Fertek natives living in Constantinople Community Establishments and Clubs A community bath built circa 1840 operated in Fertek. It belonged to the Greek community and the hamamcı (bath attendant) was responsible for the operation of the place. The revenues from the bath supported the church. 23 In 1911, the immigrants from Fertek established in Constantinople an educational club under the name "Archangel Michael". The club aimed to support the schools of Fertek. Therefore, in 1914 the club granted the community a loan without interest in order to fund the operation of the schools. Individual citizens occasionally supported the club in an effort to promote its work. In 1914, Konstantinos Arabanopoulos, an immigrant from the settlement, great benefactor of the community and donator of the kindergarten, supported the club by donating 25 bonds Centre for Asia Minor Studies, Αρχεία Προφορικής Παράδοσης, Φερτέκ, ΚΠ 299, Θέση. 2. Centre for Asia Minor Studies, Αρχεία Προφορικής Παράδοσης, Φερτέκ, ΚΠ 299. The letter i at the end of the settlements name was added by Patriarch Kyrillos in Most writers, both before and after the exchange, mention the settlement as Ferteki or Fertekion. 3. Κρινόπουλος, Σ., Τα Φερτάκαινα υπό εθνολογικήν και φιλολογικήν έποψιν εξεταζόμενα (Athens 1889), pp On the theories about the origin of the name, see Κρινόπουλος, Σ., Τα Φερτάκαινα υπό εθνολογικήν και φιλολογικήν έποψιν εξεταζόμενα (Athens 1889), pp Κρινόπουλος, Σ., Τα Φερτάκαινα υπό εθνολογικήν και φιλολογικήν έποψιν εξεταζόμενα (Athens 1889), p Centre for Asia Minor Studies, Αρχεία Προφορικής Παράδοσης, Φερτέκ, ΚΠ 300. Δημιουργήθηκε στις 22/2/2017 Σελίδα 3/5

4 7. Φαρασόπουλος, Σ., Τα Σύλατα: Μελέτη του νομού Ικονίου υπό γεωγραφικήν, φιλολογικήν και εθνολογικήν έποψιν (Athens 1895), p Κρινόπουλος, Σ., Τα Φερτάκαινα υπό εθνολογικήν και φιλολογικήν έποψιν εξεταζόμενα (Athens 1889), p Στατιστική της Επαρχίας Ικονίου, Xenophanes 3 (1905), p Αντωνόπουλος, Σ., Μικρά Ασία (Athens 1907), p This is also confirmed by Αναγνωστοπούλου, Σ., Μικρά Ασία, 19ος αι Οι Ελληνορθόδοξες Κοινότητες: Από το Μιλλέτ των Ρωμιών στο Ελληνικό Έθνος (Athens 1992), p. 656, who estimates there were 400 Greek families in the early 20 th century. 11. Centre for Asia Minor Studies, Αρχεία Προφορικής Παράδοσης, Φερτέκ, ΚΠ 299, Γλώσσα; Αναγνωστοπούλου, Σ., Μικρά Ασία, 19ος αι Οι Ελληνορθόδοξες Κοινότητες: Από το Μιλλέτ των Ρωμιών στο Ελληνικό Έθνος (Athens 1992), p According to information provided by the Centre for Asia Minor Studies, the immigrants from Fertek owned the? of the taverns of Constantinople. Centre for Asia Minor Studies, Αρχεία Προφορικής Παράδοσης, Φερτέκ, ΚΠ Centre for Asia Minor Studies, Αρχεία Προφορικής Παράδοσης, Φερτέκ, ΚΠ 303; Κοντογιάννης, Π., Γεωγραφία της Μικράς Ασίας (Athens 1921), p Both Christians and Muslims were elected in this position. Between 1900 and 1920 the position must have been held by Anastasios Tsivoglou. Centre for Asia Minor Studies, Αρχεία Προφορικής Παράδοσης, Φερτέκ, ΚΠ About the organisation of the administration, see Centre for Asia Minor Studies, Αρχεία Προφορικής Παράδοσης, Φερτέκ, ΚΠ 299, Centre for Asia Minor Studies, Αρχεία Προφορικής Παράδοσης, Φερτέκ, ΚΠ 300, 303; Κρινόπουλος, Σ., Τα Φερτάκαινα υπό εθνολογικήν και φιλολογικήν έποψιν εξεταζόμενα (Athens 1889), p. 71; Αναγνωστοπούλου, Σ., Μικρά Ασία, 19ος αι Οι Ελληνορθόδοξες Κοινότητες: Από το Μιλλέτ των Ρωμιών στο Ελληνικό Έθνος (Athens 1992), pp. 369, 414; Σολδάτος, Χ., Η εκπαιδευτική και πνευματική κίνηση του ελληνισμού της Μικράς Ασίας ( ), Β (Athens 1989), pp. 100, Centre for Asia Minor Studies, Αρχεία Προφορικής Παράδοσης, Φερτέκ, ΚΠ 300; Κρινόπουλος, Σ., Τα Φερτάκαινα υπό εθνολογικήν και φιλολογικήν έποψιν εξεταζόμενα (Athens 1889), p Στατιστική της Επαρχίας Ικονίου, Xenophanes 3 (1905), p. 44; Centre for Asia Minor Studies, Αρχεία Προφορικής Παράδοσης, Φερτέκ, ΚΠ Κρινόπουλος, Σ., Τα Φερτάκαινα υπό εθνολογικήν και φιλολογικήν έποψιν εξεταζόμενα (Athens 1889), p. 23. The above information is confirmed shortly later by Φαρασόπουλος, Σ., Τα Σύλατα: Μελέτη του νομού Ικονίου υπό γεωγραφικήν, φιλολογικήν και εθνολογικήν έποψιν (Athens 1895), p. 86, who talks about a full urban boys school and girls school, where the girls were also taught carpet manufacture. 20. Αναγνωστοπούλου, Σ., Μικρά Ασία, 19ος αι Οι Ελληνορθόδοξες Κοινότητες: Από το Μιλλέτ των Ρωμιών στο Ελληνικό Έθνος (Athens 1992), p Στατιστική της Επαρχίας Ικονίου, Xenophanes 3 (1905), pp Centre for Asia Minor Studies, Αρχεία Προφορικής Παράδοσης, Φερτέκ, ΚΠ Centre for Asia Minor Studies, Αρχεία Προφορικής Παράδοσης, Φερτέκ, ΚΠ 300. Δημιουργήθηκε στις 22/2/2017 Σελίδα 4/5

5 24. About the establishment and the operation of the club, see Σολδάτος, Χ., Η εκπαιδευτική και πνευματική κίνηση του ελληνισμού της Μικράς Ασίας ( ), Β (Athens 1989), pp , 152. Βιβλιογραφία : Αντωνόπουλος Σ., Μικρά Ασία, Αθήναι 1907 Κοντογιάννης Π., Γεωγραφία της Μικράς Ασίας. Φυσική σύστασις της χώρας, πολιτική γεωγραφία, φυσικός πλούτος, Αθήναι 1921 Αναγνωστοπούλου Σ., Μικρά Ασία, 19ος αι Οι Eλληνορθόδοξες Κοινότητες. Aπό το Μιλλέτ των Ρωμιών στο Ελληνικό Έθνος, Ελληνικά Γράμματα, Αθήνα 1997 Φαρασόπουλος Σ., Τα Σύλατα: Μελέτη του νομού Ικονίου υπό γεωγραφικήν, φιλολογικήν και εθνολογικήν έποψιν, Αθήνα 1895 Σολδάτος Χ., Η εκπαιδευτική και πνευματική κίνηση του ελληνισμού της Μικράς Ασίας ( ). Β : Η οργάνωση και η λειτουργία των σχολείων, Αθήνα 1989 Κρινόπουλος Σ., Τα Φερτάκαινα υπό εθνολογικήν και φιλολογικήν έποψιν εξεταζόμενα, Αθήναι 1889 Ασβέστη Μ., Επαγγελματικές ασχολίες των Ελλήνων της Καππαδοκίας, Αθήνα 1980 Γλωσσάριo : müdir (müdür) Lower official of provincial administration in the late Ottoman Empire, head of a subdistrict (müdirlik). müdürlük Small administrative unit in the late Ottoman Empire, subdistrict of a kaymakamlık, under the jurisdiction of a müdür. mutasarrıflık A medium-sized Ottoman administrative unit that replaced the sancak during the Late Ottoman Period, after the administrative reforms of vilayet (valilik) The larger administrative unit in the Ottoman provincial administration system. The large provinces of the Ottoman Empire were previously called eyalet. The new regulation of 1864 introduced the vilayet as an equivalent of the French départment - albeit of smaller size. The governor of the vilayet was called vali and had extensive authority. Πηγές Κέντρο Μικρασιατικών Σπουδών, Αρχείο Προφορικής Παράδοσης, Φερτέκ, ΚΠ 299, 300, 301, 303. ʹΣτατιστική της Επαρχίας Ικονίουʹ, Ξενοφάνης 3 (1905), pp Δημιουργήθηκε στις 22/2/2017 Σελίδα 5/5