Περίληψη : Constantinopolitan refugees arrived en masse in Greece between 1922 and 1923, as well as after the 1964 expulsions. They stood out with their cosmopolitan ways and multilingualism. They mainly practiced urban professions and largely abstained from political involvement. These associations firstly contributed to covering the pressing needs for housing, finding jobs and naturalization. With their organizations and activities, they cultivated the Constantinopolitan ethno-local identity. Nowadays, the second generations of deportees does not frequent the associations and tends towards assimilation. Χρονολόγηση 1922 today Γεωγραφικός εντοπισμός Constantinople (İstanbul), Greece 1. Constantinopolitan refugees in Greece 1.1. The arrival of refugees from 1922 to 1954 Refugees from Constantinople arrived en masse in Greece between 1922 and 1923 1 and after the 1964 expulsions. According to the 1928 census, 39,458 people in total came to Greece before and after the Asia Minor Catastrophe. Since then, sporadically and depending on the diplomatic relations between Greece and Turkey, few persecuted Constantinopolitans were arriving in Greece. 2 Initially (1922-1923), the refugees that arrived in Athens, mainly located in the districts of Kallithea and Nea Smyrni. Salonica and its greater area were inhabited along with people from Asia Minor and Pontic Greeks by Eastern Thracians and Constantinopolitans. Unfortunately, no precise data for these locations exist. 3 All these people faced the same problems the rest of the refugees did: issues, such as finding shelter, occupation and also assimilation, since they were often called Turks or relevant names. They were also characterized conceited and arrogant. Refugees mainly practiced urban professions; they were medical doctors, lawyers, merchants etc. 4 In fact, according to records: hundreds of doctors came from Asia Minor, Eastern Thrace and Constantinople. In the elevated Kokkinia district in Pireaus the refugee aristocrats resided, around the Agios Nikolaos (St Nicholas) church. They brought to Greece their cosmopolitan ways, sociability, intellect and multilingualism. 5 Generally, refugees avoided exercising dominant political roles, an attitude they had brought over from Constantinople and were emotionally connected to the Ecumenical Patriarchate. On the other hand, they expressed their ethno-local identity through social practices (through the Constantinopolitan cuisine and charities), as well as music (Byzantine music, rebetiko, Constantinopolitan lyra). 6 1.2. The arrival of refugees after 1955 Besides the September 1955 pogrom, massive arrival of Constantinopolitans in Greece is recorded in 1964 because of the Cyprus Question and due to the deportment of 36,000 Greek citizens. The expulsions continued until 1968 and were consummated with 60 suicides. The municipalities of Attica were the refugees located (Athens, Palaio Faliro, Kallithea, Alimos, Nea Philadelphia, as well as the Δημιουργήθηκε στις 19/3/2017 Σελίδα 1/8
northern suburbs of Athens) do not have precise data concerning the population of their Constantinopolitan residents. In the whole country, however, the number reaches about 110,000 people. During the 1960s and 70s the refugees faced various problems. They were short of money and Greece was plagued with unemployment. The first generation had a hard time assimilating, since a portion of Greeks living in Greece ignored the rich culture of Constantinopolitans. After 1981 the refugees were granted Greek citizenship. 7 According to a survey, the respondents, although being Constantinopolitans, hailed from various areas of Greece. They chiefly associated themselves with their compatriots; on the contrary, young people between 20 and 30 years old (second-generation refugees), were mainly socializing with fellow Constantinopolitans. The first generation of refugees was emotionally connected to the Ecumenical Patriarchate and distrusted Turkish foreign politics. For most of them, Constantinople is a personal experience, nostalgia, their birthplace, a special way of life and education. They abstained from politics, because they had done the same in Constantinople. They were, however, interested in involving themselves with local government and administration, as well as organizing themselves in associations. Nowadays, Constantinopolitans are widely accepted, a fact also noted by professor Neoklis Sarris. The general anti-racist climate that has prevailed has certainly played its part, as well. 8 2. The associations of Constantinopolitans 2.1. Time of foundation According to the time of foundation, the associations are thus categorized: (I) The ones founded after 1922, such as: The Constantinopolitans Society (1928) in Kallithea, the Konstantinoupolis (Constantinople) Association (1930) in Nea Philadelphia, the Association of Greek-Turkish Friendship in Salonica (1935) and the Athletic Union of Constantinople (Athlitiki Enosis Konstantinoupolis, a.k.a. A.E.K., founded in 1924). (II) The ones founded after 1964: most societies. As far as their headquarters is concerned, they are categorized as interior 9 and exterior ones. The former category is further divided into associations within and outside Attica. 2.2. Methodological approach The material presented in the catalogues has been gathered from: (a) newspapers, deeds of associations, journals etc, (b) information from members of the Board of these associations or (c) telephone calls. For the time being no relative bibliography is available for these associations. 10 2.3. The associations activities Most of the associations involve themselves with intellectual activities and some also incorporated athletic departments. At the same time, they organized chess matches and lectured on foreign languages, painting etc. Indicatively, we could mention the following associations: The Constantinopolitans Society (C.A.), The Imvrian Association in Athens (I.A.A.), The New Circle of Constantinopolitans (N.C.C.), The Association of Greeks Expatriated from Turkey (A.G.E.T.) etc. These associations assert the just demands of Constantinopolitans both in Greece and abroad. As an example, one can note the contribution of The Constantinopolitans Society to the Conference for Security and Co-operation in Europe and to the O.S.C.E. (Organization for Security and Co-operation in Europe). Relative were the activities of the I.A.A., the N.C.C., the A.G.E.T.), etc. Δημιουργήθηκε στις 19/3/2017 Σελίδα 2/8
Furthermore, associations like the C.A. and the A.G.E.T. advanced cases of naturalization and retirement for their members. Moreover, they all assist their distressed members. Social assistance and help to the elderly is delivered by the Estia of Constantinople and the House of the Constantinopolitan (Kosmeteio Foundation). On the other hand, the Kastritseio Museum, the Mnemosyne Association, Heptalophos, the Lourideio Foundation and Bosporis contribute to the advancement in the study of Hellenism of Constantinople and Asia Minor. Without being exclusive Constantinopolitan in context, important is also the work done by the Centre for Asia Minor Studies (C.A.M.S.), the Foundation of the Hellenic World (F.H.W.) and the Hellenic Literary and Historical Archive (H.L.H.A.). Associations of students or graduates from several schools of Constantinople, as well as those societies occupied with the advancement of civilization, show a special interest for the strengthening of relationships among their members and the enhancement of the Constantinopolitan ethno-local identity. The Association of Constantinopolitan Friends of Music in Athens involves itself with the cultivation of musical tradition, while the Urban Building Confraternity (U.B.C.) Nea Konstantinoupolis (New Constantinople) embarks in building activities. The Panagia Pammakaristos (Virgin Mary Pammakaristos) Confraternity, whose members are not necessarily Constantinopolitans, helps and supports the Ecumenical Patriarchate. Outside of Attica the following associations are mentioned: (a) The Union of Constantinopolitans of Northern Greece (T.U.C.N.G.), based in in Salonica, (b) The Thracian Citizen's Association of Imvros, Constantinople, Tenedos & Eastern Thrace (T.C.A.I.C.T.E.) founded in 1984 and located in Komotini. It operates a lending library and involves itself in multiple activities. The vision of Constantinopolitans for unity was expressed by the foundation of the Ecumenical Federation of Constantinopolitans (Ec.Fo.Co.) on October 26th 2006 in Athens. 3. Publishing activities The Constantinopolitans Society published the Konstantinoupolitika themata (Constantinopolitan issues) journal. Also important was the association s publication Poli kai Paideia (Constantinople and Education) in 1997. The Society of Zografeio inhabitants in Athens publishes the bulletin O Zografeiotis (The Zografeio inhabitant), the Lourideio Foundation publishes the journal Greek- Orthodox Byzantine Civilization, while the Imvrian Association in Athens the quarter-yearly Imvros and the Association of Tenedians The Tenedian, founded in 2006, the Tenedos newspaper. The New Circle of Constantinopolitans publishes a monthly bulletin bearing the same name. Under the presidency of the National Technical University of Athens professor Nikolaos Ouzounoglou, the N.C.C. published in 2007 the works of Andreas A. Antonopoulos and Ioannis H. Iakovides. The Association of Graduates from the Great School of the Nation (A.G.) publishes the Dexameni (Fount) journal, dedicated to literature and art. A significant part of the Mnemosyne Association with his literary work is Akylas Millas. The Chalce Theological School Graduates (C.T.S.G.) publishes the yearbook of the same name, while the basic publication of The Association of Greeks Expatriated from Turkey (A.G.E.T.) is the book by Stefanos Papadopoulos entitled Memoirs from Constantinople. The Confraternity of Officials publishes the periodical journal Pammakaristos; the T.U.C.N.G. publishes the twomonthly newspaper Palmos (Pulse) and T.C.A.I.C.T.E. of Komitini published the book Fight for justice in 1997, etc. 4. Organization administration members The organization, administration and membership of these associations are defined by their charters. So, in the case of the C.A., for example, articles 1 through 3 of the first chapter of its deed states its purposes. The same is the case with article 2 of the New Circle of Constantinopolitans charter. Their common purposes are: communication between the members, organization of feasts and Δημιουργήθηκε στις 19/3/2017 Σελίδα 3/8
recreational activities, moral and material support etc. The Ec.Fo.Co. advances purposes such as support for the Ecumenical Patriarchate and friendship in Near East, the Balkans and the world. Members of the The Constantinopolitans Society are divided into fellow members and assistant members. Today, the society numbers around 1,000 members. According to article 11 of its chapter, it is governed by a nine-strong Board of Directors elected every two years by secret ballot. The Society of Zografeio inhabitants in Athens includes between 600 and 650 memebrs, 350 of which are active. The Board of Directors is comprised of nine members and is elected every two years. The N.C.C. numbers about 7,500 members, while the A.G.E.T. about 3,500, 1,000 of which are active. The Mnemosyne Association is run by a five-strong Committee serving for three years, while about 300 members are registered at the Tatavla Sports Club. The foundation of these associations initially aimed at meeting pressing, such as housing, finding work and naturalization. After these needs were met, the associations shifted their focus on featuring Constantinopolitan culture and heritage, on strengthening relations among their members etc. The members of these associations mainly practice urban professions. Their ages begin from 35-40, while the younger generation is mostly absent. 11 5. The associations problems Notable personages belonging to these associations, such as Akyllas Millas and Stefanos Roides, comment on the problems these associations face. Professor Neoklis Sarris notes that as Constantinopolitans assimilate in the Greek society, their associations and societies mainly comprised of older people fall apart. The newspaper Anatoli (East) introduced a survey published in a series of articles entitled Poli and Polites (Constantinople and Constantinopolitans). The reluctance of younger people to join these associations can be attributed to: (a) lack of time among students and the younger generation in general, (b) the fact that their needs and interests (dancing, computers, etc) are met by other associations and (c) the distance they have to travel from home to visit these associations. (d) Furthermore, it has been suggested that all the associations should be merged into one or two greater ones (with the exception of those associations founded by graduated from schools of Constantinople). Fruition of this movement was the foundation of the Ec.Fo.Co. (e) Also necessary is the foundation of societies of friends for these associations that will support them financially. Besides, with the inclusion of non-constantinopolitans as members an overture will be made to the greater Greek society. This aspiration had been expressed with the production of the movie A Touch of Spice by Tasos Boulmetis, as well as the organization of the 1st InternationalConference of Constantinopolitans in Athens (May 27th-29th 2005). 12 6. Associations and identity Constantinopolitans of 1964 consider themselves as carriers of a kind of cosmopolitanism different from its pre-1922 counterpart. Several of them speak French and many more are fluent in Turkish. There are many cases of elderly people who could assimilate in Greece. The ethno-local identity of Constantinopolitans is expressed with visits to Constantinople, the publication and reading of Constantinopolitan newspapers (i.e. Anatoli The East, O Politis The Citizen, Heptalophos, Neos Kyklos Konstantinoupoliton New Circle of Constantinopolitans etc.). The associations and the Ecumenical Patriarchate served as channels for the expression of Constantinopolitan identity. Children of expellees (second generation) born and raised in Greece lack the personal experiences. The identity they develop is a result of familial upbringing. Terms such as Romios (Greek-Orthodox) and Romiosini (Hellenism) are not included in their vocabulary. As mentioned above, the majority of youths do not (actively) join Constantinopolitan associations or visit Δημιουργήθηκε στις 19/3/2017 Σελίδα 4/8
Constantinople. Consequently, the second generation tends towards assimilation. 13 1. Λαμψίδης Γ., Οι πρόσφυγες του 1922 (Αθήνα 1982); Ιακωβίδης, Ι., Η ένταξη στην ελλαδική κοινωνία των Ελλήνων της Κωνσταντινούπολης (β ήμισυ 20ού αι.). Σύγκρισή τους με τους Αιγυπτιώτες, Μικρασιάτες, Ποντίους και την αντίστοιχη διαδικασία ενσωμάτωσής τους (ανέκδοτη διδακτορική διατριβή, Πάντειο Πανεπιστήμιο, Αθήνα 2005), pp. 20 23; Alexandris, A., The greek minority of Istanbul and greek turkish relations 1918 1974 (Athens 1992), p. 107: Turks supported that the Ottoman Law of 1914 was applied and they identified the terms etablis (establishment) and domicile (residency). According to the Greeks, on the other hand, etablis referred to all those who had registered the Municipal records before 1918. The final verdict issued from the Permanent Court of International Justice of the League of Nations favored the Greek side (21 2 1925). Economiste d Orient mentioned that between November 1922 and March 1923 188,681 people deserted Constantinople, while 61,094 left the suburbs, along with another 150,076 non Muslim residents. Σύλλογος Ιμβρίων, Κωνσταντινουπολιτών, Τενεδίων, Ανατολικοθρακών, pp. 33, 34: Turkey regarded the approximately 40,000 Greeks leaving for abroad in 1922 as fugitives (firari). In 1923 Turkey identified the regional borders of Constantinople with the municipal ones. Ιακωβίδης, Ι., ibid. p. 23, Alexandris, A., ibid, p. 142: On June of 1924, according to Turkish statistical data, Constantinople was populated by 1,065,866 inhabitants, 656,281 of which being Muslim, 279,788 Greek, 73,407 Armenians and 56,390 Jews. 2. Πνευματικό Κέντρο Κωνσταντινουπολιτών, 30 χρόνια από τις απελάσεις. 1964 1994 (Αθήνα χ.χ.), p. 17: After the September Incidents, the industrialist Nikolaos Tzavouris was deported. In 1957 another 6 people were deported and 1 more in 1958. Between 1964 and 1968 more than 10,000 Greek families were desolated, which swept along their close relatives as well. See Αλεξανδρής, Α., «Ελληνορθόδοξη Μειονότητα στην Τουρκία», in Ιστορία του Ελληνικού Έθνους ΙΣΤ (Αθήνα 2000), p. 512: Between 1957 and 1959 57 leading Constantinopolitans were deported. Among them was the journalist Demetrius Kaloumenos. In fact, Alexandris records that from 1964 to 1965 12,592 Constantinopolitans with Greek citizenship were expelled en masse, sweeping along a few holders of Turkish citizenship. In 1965 76,112 Greeks resided in Constantinople, while in 1978 a mere 7,822 inhabited the city. According to: Ιακωβίδης, Ι., Η ένταξη στην ελλαδική κοινωνία των Ελλήνων της Κωνσταντινούπολης (β ήμισυ 20ού αι.). Σύγκρισή τους με τους Αιγυπτιώτες, Μικρασιάτες, Ποντίους και την αντίστοιχη διαδικασία ενσωμάτωσής τους (ανέκδοτη διδακτορική διατριβή, Πάντειο Πανεπιστήμιο, Αθήνα 2005), p. 24, and Σαρρής, Ν., Εξωτερική πολιτική και πολιτικές εξελίξεις στην Α Τουρκική Δημοκρατία (Αθήνα 1992), p. 230: in Constantinople in 1950 out of a total of 904,296 residents, 65,800 (7.2%) were Greek, while in 1979 and out of a total of 2,634,000, Greeks numbered 4,400 people (0.16 %) and in 1989 barely 2,500 (0.032%) out of 7,800,000 inhabitants. 3. Ιακωβίδης, Ι., Η ένταξη στην ελλαδική κοινωνία των Ελλήνων της Κωνσταντινούπολης (β ήμισυ 20ού αι.). Σύγκρισή τους με τους Αιγυπτιώτες, Μικρασιάτες, Ποντίους και την αντίστοιχη διαδικασία ενσωμάτωσής τους (ανέκδοτη διδακτορική διατριβή, Πάντειο Πανεπιστήμιο, Αθήνα 2005), pp. 41-42; Interview of Neoklis Sarris on May 3 rd 2000 in Ιακωβίδης, Ι., ibid.; Μαραβελάκης, Μ. Βακαλόπουλος, Α., Αι προσφυγικαί εγκαταστάσεις εν τη περιοχή Θεσσαλονίκης (Θεσσαλονίκη 1955), p. 84. 4. Ιακωβίδης, Ι., Η ένταξη στην ελλαδική κοινωνία των Ελλήνων της Κωνσταντινούπολης (β ήμισυ 20ού αι.). Σύγκρισή τους με τους Αιγυπτιώτες, Μικρασιάτες, Ποντίους και την αντίστοιχη διαδικασία ενσωμάτωσής τους (ανέκδοτη διδακτορική διατριβή, Πάντειο Πανεπιστήμιο, Αθήνα 2005), p. 41. Also, Hirschon-Φιλιππάκη, R., «Μνήμη και ταυτότητα. Οι μικρασιάτες πρόσφυγες της Κοκκινιάς», στο Παπαταξιάρχης, Ε. Παραδέλης, Θ. (επιμ.), Ανθρωπολογία και παρελθόν. Συμβολές στην κοινωνική Ιστορία της νεότερης Ελλάδας (Αθήνα 1993), pp. 340-342. 5. Ιακωβίδης, Ι., Η ένταξη στην ελλαδική κοινωνία των Ελλήνων της Κωνσταντινούπολης (β ήμισυ 20ού αι.). Σύγκρισή τους με τους Αιγυπτιώτες, Μικρασιάτες, Ποντίους και την αντίστοιχη διαδικασία ενσωμάτωσής τους (ανέκδοτη διδακτορική διατριβή, Πάντειο Πανεπιστήμιο, Αθήνα 2005), p. 41; Κατσάπης, Κ., «Η αποκατάσταση των προσφύγων στην Ελλάδα του Μεσοπολέμου: το γενικό περίγραμμα», στο Τζεδόπουλος, Γ. (επιμ.), Πέρα από την Καταστροφή: Μικρασιάτες πρόσφυγες στην Ελλάδα του Μεσοπολέμου (Αθήνα 2003), p. 69; Hirschon-Φιλιππάκη, R., «Μνήμη και ταυτότητα. Οι μικρασιάτες πρόσφυγες της Κοκκινιάς», στο Παπαταξιάρχης Ε. Παραδέλης, Θ. (επιμ.), Ανθρωπολογία και παρελθόν. Συμβολές στην κοινωνική Ιστορία της νεότερης Ελλάδας (Αθήνα 1993), pp. 343, 347. 6. Ιακωβίδης, Ι., Η ένταξη στην ελλαδική κοινωνία των Ελλήνων της Κωνσταντινούπολης (β ήμισυ 20ού αι.). Σύγκρισή τους με τους Αιγυπτιώτες, Μικρασιάτες, Ποντίους και την αντίστοιχη διαδικασία ενσωμάτωσής τους (ανέκδοτη διδακτορική διατριβή, Πάντειο Πανεπιστήμιο, Αθήνα 2005), pp. 410-411; Hirschon-Φιλιππάκη, R., «Μνήμη και ταυτότητα. Οι μικρασιάτες πρόσφυγες της Κοκκινιάς», στο Παπαταξιάρχης, Ε. Παραδέλης, Θ. (επιμ.), Ανθρωπολογία και παρελθόν. Συμβολές στην κοινωνική Ιστορία της νεότερης Ελλάδας (Αθήνα 1993), pp. 353-354. 7. For deportations see the weekly newspaper Eleftheros (Free Man) for the period between July and October 1964, especially the articles submitted Δημιουργήθηκε στις 19/3/2017 Σελίδα 5/8
by K. Vosporitis (alias for professor Neoklis Sarris). Also, Ιακωβίδης, Ι., Η ένταξη στην ελλαδική κοινωνία των Ελλήνων της Κωνσταντινούπολης (β ήμισυ 20ού αι.). Σύγκρισή τους με τους Αιγυπτιώτες, Μικρασιάτες, Ποντίους και την αντίστοιχη διαδικασία ενσωμάτωσής τους (ανέκδοτη διδακτορική διατριβή, Πάντειο Πανεπιστήμιο, Αθήνα 2005), pp. 50-52; Δρίνης, Γ., (επιμ.), «Τον τόπο που γεννήθηκες δεν θα τον ξεχάσεις ποτέ...». Οι απελάσεις του 1964: Μαρτυρίες Ελλήνων Κωνσταντινουπολιτών (Αθήνα 2004), pp. 20-23. Interview of Neoklis Sarris on May 3 rd 2000, in Ιακωβίδης, Ι., ibid., p. 43. 8. Ιακωβίδης, Ι., Η ένταξη στην ελλαδική κοινωνία των Ελλήνων της Κωνσταντινούπολης (β ήμισυ 20ού αι.). Σύγκρισή τους με τους Αιγυπτιώτες, Μικρασιάτες, Ποντίους και την αντίστοιχη διαδικασία ενσωμάτωσής τους (ανέκδοτη διδακτορική διατριβή, Πάντειο Πανεπιστήμιο, Αθήνα 2005), pp. 85-117; Interview of Neoklis Sarris on the weekly paper Eleftheros (Free Man), for the period between July and October 1964. K. Vosporitis (alias for professor Neoklis Sarris) reportages, pp. 44-45. 9. Ιακωβίδης, Ι., Η ένταξη στην ελλαδική κοινωνία των Ελλήνων της Κωνσταντινούπολης (β ήμισυ 20ού αι.). Σύγκρισή τους με τους Αιγυπτιώτες, Μικρασιάτες, Ποντίους και την αντίστοιχη διαδικασία ενσωμάτωσής τους (ανέκδοτη διδακτορική διατριβή, Πάντειο Πανεπιστήμιο, Αθήνα 2005), pp. 45, 55. The Association of Greek-Turkish Friendship was founded in 1935 in Salonica aiming to achieve friendly relations between neighbouring countries, Greece and Turkey based upon the No 304/936 decision by the Administrative Court of First Instance in Salonica. Theodoros Arzoglou presided over the first Board of Directors. The association suspended its activities during World War II, but resumed right after. From the 1951 elections and for the next two years, Georgios Aravanopoulos became its president, lawyer and former Deputy General Governor of the Macedonia region. A newsletter by the Association of Greek-Turkish Friendship, from the private collection of Michalis Varlas, mentions the following: For the promotion and advancement of relations between the two people [ ] it was deemed purposeful to make a friendly visit [ ] with a small number of travelers to Constantinople, which took place in the spring of 1950. The foundation of the association at hand was an obvious result of the 1930 Friendship Treaty of Ankara (Treaty of Location, Commerce and Shipping) between Greece and Turkey. In 1932 the Law 2007 was voted, which denied foreigners the right to practice many urban professions. Consequently, about 10,000 Greek citizens left Constantinople. A few later the movement Citizen, speak Turkish occurred. See Σαρίογλου, Ε. Σαρίογλου, Κ., Πενήντα χρόνια από τα Σεπτεμβριανά. Κωνσταντινούπολη: πριν, τότε, μετά (Αθήνα 2005), p. 100. With this climate in Constantinople, the aforementioned society was founded in Salonica. Visits to Constantinople of a small number of travelers along with anniversaries co-comprise a certain practice that contributes to the formation of Constantinopolitan identity. See Δρίνης, Γ. (επιμ.), «Τον τόπο που γεννήθηκες δεν θα τον ξεχάσεις ποτέ...». Οι απελάσεις του 1964: Μαρτυρίες Ελλήνων Κωνσταντινουπολιτών (Αθήνα 2004), p. 24. The members serving the Board of Directors of the association for the years 1934 and 1935 were practicing urban professions: they were medical doctors, lawyers, industrialists, manufacturers etc., see Association of Greek-Turkish Friendship, pp. 2,4. So, they possessed the financial means to make such a visit; most of first generation refugees from Asia Minor, one the other hand, could not make the trip because of indigence or anguish. In the case of 1922 Pontic Greeks people from the highest urban elite join the Pontic-Greek associations : See Βεργέτη, Μ., Από τον Πόντο στην Ελλάδα. Διαδικασίες διαμόρφωσης μιας εθνοτοπικής ταυτότητας (Θεσσαλονίκη 1994), p. 228. The survey showed that only 26,16% of Constantinopolitans who left in 1964 visits Constantinople regularly, see Ιακωβίδης, Ι., ibid., p. 98. 10. Ιακωβίδης, Ι., Η ένταξη στην ελλαδική κοινωνία των Ελλήνων της Κωνσταντινούπολης (β ήμισυ 20ού αι.). Σύγκρισή τους με τους Αιγυπτιώτες, Μικρασιάτες, Ποντίους και την αντίστοιχη διαδικασία ενσωμάτωσής τους (ανέκδοτη διδακτορική διατριβή, Πάντειο Πανεπιστήμιο, Αθήνα 2005), pp. 45, 55. 11. For the associations see Ιακωβίδης, Ι., Η ένταξη στην ελλαδική κοινωνία των Ελλήνων της Κωνσταντινούπολης (β ήμισυ 20ού αι.). Σύγκρισή τους με τους Αιγυπτιώτες, Μικρασιάτες, Ποντίους και την αντίστοιχη διαδικασία ενσωμάτωσής τους (ανέκδοτη διδακτορική διατριβή, Πάντειο Πανεπιστήμιο, Αθήνα 2005), pp. 45-58. Δρίνης, Γ. (επιμ.), «Τον τόπο που γεννήθηκες δεν θα τον ξεχάσεις ποτέ...». Οι απελάσεις του 1964: Μαρτυρίες Ελλήνων Κωνσταντινουπολιτών (Αθήνα 2004), p. 18, note 16. For the Associations of Constantinopolitans also see Ιακωβίδης, Ι., ibid., pp. 67-75. The Association of Tenedians The Tenedian was founded in 2006 and numbers about 200 members. It is administered by a seven-strong Board of Directors, elected every three years. It publishes a newspaper of the same name and is presided over by Eydoxia Melachroinos, while Despoina Kalfas serves a vice-president. See newspaper, I Tenedos 4 (November 2007), p. 7. 12. Ιακωβίδης, Ι., Η ένταξη στην ελλαδική κοινωνία των Ελλήνων της Κωνσταντινούπολης (β ήμισυ 20ού αι.). Σύγκρισή τους με τους Αιγυπτιώτες, Μικρασιάτες, Ποντίους και την αντίστοιχη διαδικασία ενσωμάτωσής τους (ανέκδοτη διδακτορική διατριβή, Πάντειο Πανεπιστήμιο, Αθήνα 2005), pp. 59-61. Newspaper Ανατολή (East) (March 2004), p. 10, (April 30 th 2004), p. 10, (May 31 st 2004), pp. 10-11, (June 30 th 2004), p. 9; Newspaper O Politis (The Citizen) (September 2004), p. 4; News-letter published under the aegis of the President of the Hellenic Democracy. 1 ο Παγκόσμιο Συνέδριο Κωνσταντινουπολιτών 27-29 Μαΐου 2005, Αθήνα - Πρακτικά Πρώτου Παγκοσμίου Συνεδρίου Κωνσταντινουπολιτών, Ένωσις Κων/πολιτών Διεθνές Δίκτυο Κωνσταντινουπολιτών: It was founded on September 2006 as an Non-Profit Company. Support for expatriates from Constantinople and education are included among its aims. 13. Βαρλάς, Μ., «Η διαμόρφωση της προσφυγικής μνήμης», στο Τζεδόπουλος, Γ. (επιμ.), Πέρα από την Καταστροφή: Μικρασιάτες πρόσφυγες στην Ελλάδα του Μεσοπολέμου (Αθήνα 2003), pp. 148-174. Κατσάπης, Κ., «Η αποκατάσταση των προσφύγων στην Ελλάδα του Μεσοπολέμου: το γενικό περίγραμμα», στο Τζεδόπουλος, ibid. 19-40, 41-73, 104-126, 127-147; Δρίνης, Γ. (επιμ.), «Τον τόπο που γεννήθηκες δεν θα τον ξεχάσεις ποτέ...». Οι απελάσεις του 1964: Μαρτυρίες Ελλήνων Κωνσταντινουπολιτών (Αθήνα 2004), pp. 9-39. The site of memory concept is introduced in page 25; Ιακωβίδης, Ι., Η ένταξη στην ελλαδική κοινωνία των Ελλήνων της Κωνσταντινούπολης (β ήμισυ 20ού αι.). Σύγκρισή τους με τους Αιγυπτιώτες, Μικρασιάτες, Ποντίους και την αντίστοιχη διαδικασία ενσωμάτωσής τους (ανέκδοτη διδακτορική διατριβή, Πάντειο Πανεπιστήμιο, Αθήνα 2005), pp. 62, 408-413; For J. Berry s acculturation theory, see Γεώργας, Δ. Παπαστυλιανού, Α., Επιπολιτισμός των Ποντίων και Βορειοηπειρωτών στην Ελλάδα. Δημιουργήθηκε στις 19/3/2017 Σελίδα 6/8
Ψυχολογικές διεργασίες προσαρμογής (Αθήνα 1993), pp.19-22. Also, Ιακωβίδης, Ι., ibid., p. 116. Βιβλιογραφία : Alexandris A., The Greek Minority in Istanbul and Greek-Turkish Relations, 1918-1974, Center for Asia Minor Studies, Athens 1983 Τζεδόπουλος, Γ. (επιμ.), Πέρα από την Καταστροφή. Μικρασιάτες πρόσφυγες στην Ελλάδα του Μεσοπολέμου, Αθήνα 2003, Ίδρυμα Μείζονος Ελληνισμού Μαραβελάκης Μ., Βακαλόπουλος Α., Αι προσφυγικαί εγκαταστάσεις εν τη περιοχή της Θεσσαλονίκης, Ίδρυμα Μελετών Χερσονήσου του Αίμου, Θεσσαλονίκη 1955 Ιακωβίδης Ι., Η ένταξη στην ελλαδική κοινωνία των Ελλήνων της Κωνσταντινούπολης (β ήμισυ 20ού αι.). Σύγκρισή τους με τους Αιγυπτιώτες, Μικρασιάτες, Ποντίους και την αντίστοιχη διαδικασία ενσωμάτωσής τους, ανέκδοτη διδακτορική διατριβή, Πάντειο Πανεπιστήμιο, Αθήνα 2005 Γεώργας Δ., Παπαστυλιανού Α., Επιπολιτισμός των Ποντίων και Βορειοηπειρωτών στην Ελλάδα. Ψυχολογικές διεργασίες προσαρμογής, Αθήνα 1993 Βαρλάς Μ., "Η διαμόρφωση της προσφυγικής μνήμης", Τζεδόπουλος, Γ. (επιμ.), Πέρα από την Καταστροφή: Μικρασιάτες πρόσφυγες στην Ελλάδα του Μεσοπολέμου, Ίδρυμα Μείζονος Ελληνισμού, Αθήνα 2003, 148-174 Βεργέτη Μ., Από τον Πόντο στην Ελλάδα. Διαδικασίες διαμόρφωσης μιας εθνοτοπικής ταυτότητας, Θεσσαλονίκη 1994 Σαρίογλου Ει., Σαρίογλου Κ., Πενήντα χρόνια από τα Σεπτεμβριανά. Κωνσταντινούπολη. Πριν, τότε, μετά, Αθήνα 2005 Δρίνης, Ν.Γ. (επιμ.), «Τον τόπο που γεννήθηκες δεν θα τον ξεχάσεις ποτέ...». Οι απελάσεις του 1964: Μαρτυρίες Ελλήνων Κωνσταντινουπολιτών, 2004 Αθήνα Κατσάπης Κ., "Η αποκατάσταση των προσφύγων στην Ελλάδα του Μεσοπολέμου: το γενικό περίγραμμα", Τζεδόπουλος, Γ. (επιμ.), Πέρα από την Καταστροφή: Μικρασιάτες πρόσφυγες στην Ελλάδα του Μεσοπολέμου, Ίδρυμα Μείζονος Ελληνισμού, Αθήνα 2003, 19-40 Hirschon-Φιλιππάκη R., "Μνήμη και ταυτότητα. Οι μικρασιάτες πρόσφυγες της Κοκκινιάς", Παπαταξιάρχης, Ε. Παραδέλης, Θ. (επιμ.), Ανθρωπολογία και παρελθόν. Συμβολές στην κοινωνική Ιστορία της νεότερης Ελλάδας, 1993 Αθήνα, 327-356 Σαρρής Ν., Εξωτερική πολιτική και πολιτικές εξελίξεις στην Α Τουρκική Δημοκρατία, Αθήνα 1992 Αλεξανδρής Α., "Ελληνορθόδοξη Μειονότητα στην Τουρκία", Ιστορία του Ελληνικού Έθνους, τόμ. ΙΣΤ, Αθήνα 2000, 510-525 Λαμψίδης Γ., Οι πρόσφυγες του 1922, Αθήνα 1982 Δημιουργήθηκε στις 19/3/2017 Σελίδα 7/8
Πηγές Newspaper I Tenedos, no. 4 (November 2007). Weekly newspaper Eleftheros (July October 1964). Newspaper Anatoli (March 2004). Newspaper Anatoli (30 th April 2004). Newspaper Anatoli (31 st May 2004). Newspaper Anatoli (30 th June 2004). Newspaper O Politis (September 2004). Δημιουργήθηκε στις 19/3/2017 Σελίδα 8/8