Άλλες Ονομασίες Oinio, Oinaion, Ünye. Γεωγραφική Θέση Coast of the Black Sea. Ιστορική Περιοχή Pontus

Περίληψη : The Oinoi settlement is located on the shores of the Black Sea. It was occupied by the Ottoman in the 2nd half of the 15th century. Oinoi s orthodox inhabitants were mainly involved in ship building and from the end of the 19th and beginning of the 20th century they also became involved in commerce. Pogroms against the orthodox population began during 1916-1917 and the remaining orthodox inhabitants of Oinoi abandoned their town in 1922-1923 and headed for Greece. Άλλες Ονομασίες Oinio, Oinaion, Ünye Γεωγραφική Θέση Coast of the Black Sea Ιστορική Περιοχή Pontus Διοικητική Υπαγωγή Oinoi kaymakam, Samsun mutasarrıflık, Urdu vilayet 1. Location The Oinoi settlement is located on the shores of the Black Sea. It is situated 67 km. NE of Neokaisareia (Nikşar), 82 km. E-SE of Samsun and 52 km. to the NW of Kotyora (Urdu). During Byzantine domination it was called Oinaion. It was later named Ünye by the Turks, a name which survives to this day. 2. Administrative Subsumption We have no information on the settlement s administrative subsumption from its conquest by the Ottomans until the 19th century. It is possible that during the 16th century the Oinoi settlement belonged to the Canik sancak. Throughout the 19th and 20th centuries, Oinoi was the see of a kaza by the same name. In 1874 the Oinoi kaza was under the auspices of the Trebizond vilayet and sancak. In 1867 the Oinoi kaza changed administrative subsumption and came under the auspices of the Canik sancak of the Trebizond vilayet. In 1890 it included the only nahiye of Karakuş. 1 In 1896, Domnenos in his book "Geography of Pontus" mentions that the Oinoi kaza belonged to the Samsun sancak and included one nahiye, ten settlements, three townships and 124 villages. 2 At the end of the 19th century Ali Cevad mentions that the Oinoi kaza included the Karauç nahiye and 104 villages. 3 According to information from the Archives of Oral Tradition of the Centre for Asia Minor Studies, the Oinoi kaza came under the Trebizond vilayet. Later however, in 1920, it came under the Samsun sancak and the Kotyora (Urdu) vilayet. 4 3. History Presumably Oinoi was occupied in 1461 by Mohamed II during his campaign against the Komnenoi. During the early centuries of Ottoman domination it was a small settlement. Later, thanks to the ship-building knowledge of its inhabitants, Oinoi developed and its citizens were given privileges. During the age of the derebeys Oinoi was used as a base for their operations 5 a fact which led to a lot of suffering in the area and the settlement s population to diminish. During the 19th century, in 1809, the situation in Oinoi deteriorated by the incursions of the Lazoi, who often ransacked its surrounding areas. This pillaging resulted in the flight of some of Oinoi s inhabitants who settled in various coastal towns in Russia and in Sinope. In 1838 a large fire destroyed around 700 houses and caused extensive damages a fact which contributed to the town s decline during this time. In around 1880 a second fire hit the settlement. The fire began at Pounta and stopped at the Mali quarter. Many houses as well as the Orthodox Church were destroyed by the fire. 6 In 1907 another fire is said to have destroyed Oinoi s market place. 7 Δημιουργήθηκε στις 22/6/2017 Σελίδα 1/6

The pogrom of Oinoi s orthodox inhabitants began after the outbreak of World War I. The evacuation of Oinoi was ordered in January 1917. Its inhabitants fled to other provinces such as that of Neokaisareia. 8 During 1922-1923 all remaining orthodox inhabitants abandoned Oinoi and headed for Greece. 9 4. Demography There is no information regarding the population composition and the number of inhabitants of Oinoi from the 15th to the 2nd half of the 19th century. It is known that it was mainly inhabited by Orthodox Christians. The only piece of information we have from the 16th century is that as a whole Oinoi and its fort had 152 inhabitants, without however mentioning their ethnic identity. In 1870 800 orthodox families lived in Oinoi but the majority of inhabitants were Muslim. In 1890 Cuinet mentions that Oinoi had a total population of 10.000 of which 3.000 were Muslims, 5.000 were orthodox and 2.000 were Armenians. 10 However, for the same period Şemseddin Sami placed the number of inhabitants at 6.700. 11 The number of orthodox inhabitants until the end of the 19th century remained roughly at the same levels. In 1902 around 4.000 orthodox individuals lived in Oinoi. In 1914 this number declined to 2.500. 12 Clearly the decline in the orthodox population was owed to their migration to other towns. In 1919 Oikonomides raised the number of orthodox inhabitants to 4.500 and Kontogiannis in turn to 5.000. 13 If one takes into consideration the pogroms against the Orthodox Christians from 1916 until the Asia Minor Catastrophe we can conclude that these were probably exaggerated estimations. Apart from Muslims and Orthodox inhabitants Oinoi also had a few Armenians and 3-4 Greek-speaking protestant families. 14 There are two versions concerning the origins of the orthodox inhabitants. Firstly that they came from Oinoi in Attica and secondly that they came from the Mani. 15 But the majority of the inhabitants of Oinoi lived there from the Byzantine period. Later, after Oinoi s economic boom, immigrants from Sinope settled there. The settlement s orthodox inhabitants spoke Greek and Pontic. In the surrounding villages they spoke Pontic as they came from Maçka and Argyroupoli (Gümüşhane). Until 1914, relations between the Muslim and orthodox inhabitants were very good. The Muslims participated in several of the orthodox religious celebrations and festivities. On the contrary, relations between the settlement s orthodox inhabitants and their coreligionists in the villages were not very good, to the extent that they called them «ruined people». 16 This was probably due to the origin of the villages inhabitants mentioned above. 5. Structure of the settlement The urban plan of Oinoi from the 15th to the 19th century is almost unknown. First pieces of information appeared at the end of the 19th and the beginning of the 20th century. The Greek quarters were Perigiali and Pounta to the west of the settlement. Before Oinoi s abandonment, Perigiali was inhabited mainly by orthodox families, numbering around 290 people. To the east were the Muslim quarters. The Perigiali quarter had a market and shops which belonged to the orthodox inhabitants. Oinoi s main market was located in the Muslim quarter. One of Oinoi s best known streets was called Chadjismail; along its course were Orthodox houses, the Armenian Church and their boy s school. Houses were mainly wooded but some were built of stone. The mansions began at the Sea. Each house had a cistern for collecting rainwater. Drinking water came from founts. Oinoi s covered market was called Kapani. Its square was located in front of the administration building which was called Kavlani. In Oinoi were four public baths which belonged to the Muslims. The orthodox only had access on Wednesdays and Fridays. The shipyard was around 1,5 km. SE of the settlement at the Köprü Başi wooden bridge. 17 6. Economy Δημιουργήθηκε στις 22/6/2017 Σελίδα 2/6

It appears that shipbuilding was the main bread-winning activity of the inhabitants of Oinoi. Because of its rich forests and the prime quality of the trees located around the area of Oinoi, the building of ships developed to such an extent that its inhabitants gained privileges from the Ottoman state. Initially the craftsmen who worked in the shipyards were orthodox but later Muslims also began to work there. The wood used came mainly from chestnut trees. As clarified by Oikonomides, Oinoi may well have been the first town during the naval flourishing of Pontus which is not however defined chronologically. 18 Oinoi s inhabitants performance in the production and selling of ships showed a decline before the middle of the 19th century. This could have been due to the incursions by the Lazoi and the large fire of 1838 which resulted in many of Oinoi s inhabitants moving to other settlements in the area. Later, for a short period, there was a revival. The final demise of this particular economic activity in Oinoi came with the spread of steamships at the beginning of the 20th century. Because of the large volume of shipping traffic at Oinoi s harbour, various steam ship companies from countries such as Russia, Italy, France and Austria had offices in the town. Another rich source of income was its quarries. A type of white stone which resembled marble was exported to Samsun, Kotyora and Kerasounta. Black stone also existed near Oinoi. This type of stone was not exported but was used locally. The orthodox Pounta quarter housed pottery workshops where water jugs, tiles and pots were made. The locals called these craftsmen «tsoukalades». The art of rope-making was also very important and renowned. It was practiced only by the settlement s Muslim inhabitants. At the end of the 19th century, ropes and ceramics 19 were the settlement s most important export goods. Because of its inhabitants involvement in shipbuilding, agriculture came in second place. However, cannabis, the raw material for rope-making was one of Oinoi s main produces and was considered one of its most important exportation goods. In 1890 Cuinet mentions that Oinoi s most important export goods were beans, cannabis and maze 20 as well as wheat, rice, barley, oats, linen, chick peas, lentils and broad beans. Exports also included wine, butter and cheese. Fishing was not as important as it was aimed at the local market. Several fishermen were Orthodox Christians. Oinoi s commercial activities were in the hands of its orthodox inhabitants. Some Armenians traded in fabrics. Every Saturday, in an open area in front of the Muslim school, a market took place. The Orthodox inhabitants of the surrounding area did not participate in this market; only the Muslim villagers who sold their produce. The settlement s other market was the Giagbazar (oil market). There the villagers sold cheeses and butter. Another of Oinoi s markets was the Unbazar (flour market) were flour trading took place. The decline in commerce in Oinoi began when Samsun became the port of Sevasteia. The port of Oinoi handled goods to and from Sevasteia, but when Samsun became the centre for the transportation of goods for Sevasteia, Oinoi lost its significance. After Oinoi s economic decline, several craftsmen such as carpenters and builders settled seasonally in Samsun. They would remain there from Easter until Christmas. During the 2nd half of the 19th century one observes a migratory wave of craftsmen from Oinoi towards Russia. 21 7. Administration Communal organization From the 19th century, after Oinoi was upgraded to a kaza it was governed by a kaymakam. The orthodox community had its own muhtar who was the community s representative. He was answerable on behalf of the community to the ottoman authorities and was elected to his post by the community. There was also an ecclesiastical committee which dealt with church issues and a schools committee which was concerned with the schools. These committees were appointed by the community. 22 There is no information regarding the responsibilities and election of the council of the elders of the Oinoi community. 8. Church Δημιουργήθηκε στις 22/6/2017 Σελίδα 3/6

Oinoi had two orthodox churches. The first was called «Apano Ecclesia» (Upper Church) or Panagia and was Oinoi s largest church. The second was called «Kato Ecclesia» (Lower Church) or Hagios Nicholaos. This was located at the edge of the Pounta quarter on a protrusion surrounded by water. In 1896 four priests served the churches of Oinoi. 23 There were also the chapels of Hagios Demetrius which was Byzantine and Prophetes Helias which was located outside the settlement on the road to Fatsa. According to oral tradition the most important hagiasmata (holy water basins) in Oinoi were of Hagios Ioannis and Hagios Konstantinos. The holy water of Hagios Ioannis was situated in Pounta, near the sea and in order to visit it one had to descend 30 steps. The holy water of Hagios Konstantinos was on the boarder between the Perigiali and Pounta quarters. There had once been a church on the spot. Ecclesiastically Oinoi belonged to the diocese of Neocaesarea. Its see was in Tokat but in 1911 was moved to Kotyora. The bishop s representative was the prelate warden who bore the title of exarch. He also issued marriage licences. 24 9. Schools Orthodox schools were established in Oinoi in the 19th century. In 1866 Oinoi had a school which was in very bad condition. 25 Later, presumably with the help of the community, the educational conditions were greatly improved. So, by 1879 there was a Greek school and a boy s mutual teaching school attended by over 330 pupils. 26 By 1896, 270 pupils attended these schools which had 6 teachers. 27 At the beginning of the 20th century Oinoi had both a boys and a girls school. The boys school was housed in a two-storey building situated in the courtyard of «Ano Ecclesia». The lower floor contained a theatre. The girls school was in the courtyard of «Kato Ecclesia» The boys school had 8 classes but later, in 1914, because of the decline of the orthodox population, it had only 7. At the beginning of the 20th century, the girls school had five classes but in 1914 it was reduced to four. 28 Teachers pay was set by the council of elders. The church undertook to pay the expenses of the poorer students and contributed to the payment of the teachers. During World War I the schools remained closed. In 1918, after the end of the War, when the settlement began to function normally once again, the schools reopened. They closed permanently after the pogroms against the Orthodox population from Oinoi. Oinoi had several clubs and associations, a fact which proves the orthodox community s active role. In 1890 Oinoi s Reading Room «Philadelphia» was founded; it began functioning in 1891. Its aim was to support the orthodox schools in Oinoi and the surrounding villages, finding work for the poor and the education of Oinoi s orthodox population. The settlement s second Educational Association was founded in 1909 under the name «Patris» in order to support the schools and the education of the orthodox inhabitants. Finally, was the «Evangelismos» Club which also supported the community s schools. 29 1. Yurt Ansiklopedisi 9 (İstanbul 1982-1983), p. 6264, 6266, see entry Ordu. 2. Δομνηνός, Γ., Γεωγραφία του Πόντου (Τραπεζούντα 1896), p. 12. 3. Yurt Ansiklopedisi 9 (İstanbul 1982-1983), p. 6273, see entry Ordu. 4. Κέντρο Μικρασιατικών Σπουδών, Αρχείο Προφορικής Παράδοσης, Επαρχεία Πόντος, περιφέρεια Οινόη, οικισμός Οινόη, ΠΟ 104. 5. Οικονομίδης, Δ., Ο Πόντος και τα δικαία του εν αυτού Ελληνισμού: από χωρογραφικές, εθνογραφικές και ιστορικής απόψεις (Αθήνα 1920), p. 39. 6. Κέντρο Μικρασιατικών Σπουδών, Αρχείο Προφορικής Παράδοσης, Επαρχεία Πόντος, περιφέρεια Οινόη, οικισμός Οινόη, ΠΟ 107. Δημιουργήθηκε στις 22/6/2017 Σελίδα 4/6

7. Κέντρο Μικρασιατικών Σπουδών, Αρχείο Προφορικής Παράδοσης, Επαρχεία Πόντος, περιφέρεια Οινόη, οικισμός Οινόη,, ΠΟ 104. 8. Δρανδάκης, Π., (ed.), Μεγάλη Ελληνική Εγκυκλοπαίδεια 18 (Αθήνα 1932), p. 777, see entry «Οινόη» (Παπαδόπουλος Α.). 9. Καραταγλίδης Σ. - Σταμπουλίδης Η., Ειρηνικά και Πολεμικά χρόνια στον Πόντο (Θεσσαλονίκη 1980), p. 14. 10. Yurt Ansiklopedisi 9 (İstanbul 1982-1983), p. 6265, see entry. Ordu. 11. Yurt Ansiklopedisi 9 (İstanbul 1982-1983), p. 6273, see entry Ordu. 12. Λαζαρίδης, Δ., Στατιστικοί πίνακες της εκπαιδεύσεως των Ελλήνων στον Πόντο 1821-1922 (Αθήνα 1988), p. 354, 367; Κέντρο Μικρασιατικών Σπουδών, Αρχεία Προφορικής Παράδοσης, Επαρχεία Πόντος, περιφέρεια Οινόη, οικισμός Οινόη, ΠΟ 104. 13. Λαζαρίδης, Δ., Στατιστικοί πίνακες της εκπαιδεύσεως των Ελλήνων στον Πόντο 1821-1922 (Αθήνα 1988), p. 89; Κοντογιάννης, Π., Γεωγραφία της Μικράς Ασίας (Αθήνα 1921), p. 80. 14. Κέντρο Μικρασιατικών Σπουδών, Αρχείο Προφορικής Παράδοσης, Επαρχεία Πόντος, περιφέρεια Οινόη, οικισμός Οινόη, ΠΟ 107. 15. Κέντρο Μικρασιατικών Σπουδών, Αρχείο Προφορικής Παράδοσης, Επαρχεία Πόντος, περιφέρεια Οινόη, οικισμός Οινόη, ΠΟ 107. 16. Κέντρο Μικρασιατικών Σπουδών, Αρχείο Προφορικής Παράδοσης, Επαρχεία Πόντος, περιφέρεια Οινόη, οικισμός Οινόη, ΠΟ 104 και ΠΟ 107. 17. Κέντρο Μικρασιατικών Σπουδών, Αρχείο Προφορικής Παράδοσης, Επαρχεία Πόντος, περιφέρεια Οινόη, οικισμός Οινόη, ΠΟ 104. 18. Οικονομίδης, Δ., Ο Πόντος και τα δικαία του εν αυτού Ελληνισμού: από χωρογραφικές, εθνογραφικές και ιστορικής απόψεις (Αθήνα 1920), p. 38 19. Δομνηνός, Γ., Γεωγραφία του Πόντου (Τραπεζούντα 1896), p. 42. 20. Yurt Ansiklopedisi 9 (İstanbul 1982-1983), p. 6266, see entry Ordu. 21. Κέντρο Μικρασιατικών Σπουδών, Αρχείο Προφορικής Παράδοσης, Επαρχεία Πόντος, περιφέρεια Οινόη, οικισμός Οινόη, ΠΟ 105. 22. Κέντρο Μικρασιατικών Σπουδών, Αρχείο Προφορικής Παράδοσης, Επαρχεία Πόντος, περιφέρεια Οινόη, οικισμός Οινόη, ΠΟ 104. 23. Δομνηνός, Γ., Γεωγραφία του Πόντου (Τραπεζούντα 1896), p. 42. 24. Κέντρο Μικρασιατικών Σπουδών, Αρχείο Προφορικής Παράδοσης, Επαρχεία Πόντος, περιφέρεια Οινόη, οικισμός Οινόη, ΠΟ 104. 25. Λαζαρίδης, Δ., Στατιστικοί πίνακες της εκπαιδεύσεως των Ελλήνων στον Πόντο 1821-1922 (Αθήνα 1988), p. 39. 26. Λαζαρίδης, Δ., Στατιστικοί πίνακες της εκπαιδεύσεως των Ελλήνων στον Πόντο 1821-1922 (Αθήνα 1988), p. 53-54. 27. Δομνηνός, Γ., Γεωγραφία του Πόντου (Τραπεζούντα 1896), p. 42. 28. Λαζαρίδης, Δ., Στατιστικοί πίνακες της εκπαιδεύσεως των Ελλήνων στον Πόντο 1821-1922 (Αθήνα 1988), p. 354. 29. Σολδάτος, Χ., Η εκπαιδευτική και πνευματική κίνηση του Ελληνισμού της Μ. Ασίας (1800-1922), vol. Β: Η οργάνωση και η λειτουργία των σχολείων (Αθήνα 1989), p. 202-203, 223. Δημιουργήθηκε στις 22/6/2017 Σελίδα 5/6

Βιβλιογραφία : Κοντογιάννης Π., Γεωγραφία της Μικράς Ασίας. Φυσική σύστασις της χώρας, πολιτική γεωγραφία, φυσικός πλούτος, Αθήναι 1921 Σολδάτος Χ., Η εκπαιδευτική και πνευματική κίνηση του ελληνισμού της Μικράς Ασίας (1800-1922). Β : Η οργάνωση και η λειτουργία των σχολείων, Αθήνα 1989 Λαζαρίδης Δ., Στατιστικοί πίνακες της εκπαιδεύσεως των Ελλήνων στον Πόντο 1821-1922, Αθήνα 1988 Δομνηνός Γ., Γεωγραφία του Πόντου, Τραπεζούντα 1896 Σταμμπουλίδης Η., Καραταγλίδης Σ., Ειρηνικά και Πολεμικά χρόνια στον Πόντο, Θεσσαλονίκη 1980 Οικονομίδης Δ., Ο Πόντος και τα δικαία του εν αυτού Ελληνισμού. Από χωρογραφικές, εθνογραφικές και ιστορικής απόψεις, Αθήνα 1920 Παπαδόπουλος Α., "Οινόη", Δρανδάκης, Π., Μεγάλη Ελληνική Εγκυκλοπαίδεια 18, Αθήνα 1932, 777 "Ordu", Yurt Ansiklopedisi 9, Istanbul 1982-1983, 6248-6339 Γλωσσάριo : kaymakam An Ottoman official, governor of the administrative unit that succeeded the kaza in the late Ottoman period. kaza The basic grade of the Ottoman provincial administration. It included the surrounding region of a city or a town. During the late Ottoman Period it is identified with the kaymakamlık. muhtar Elected communal official, head of a quarter or a village community. nahiye A small administrative unit of the Ottoman Empire, subdivision of the kaza. Populations' movements in 1917 The decree of 15/28 December 1916 provided that all men between 10-40 were to be exiled and the women and children were to be transferred inland. The decree was executed by Rafet Paşa who was appointed in January 1917 as the new governor of Pontus. The provision was firstly implemented in Ano Amisos (Kadiköy) and then in Bafra. sancak (liva) Medium sized unit of provincial administration of the Ottoman state, throughout its history. A subdivision of the early Ottoman eyalet (or beylerbeylik) and the later Ottoman vilayet. In the late Ottoman Period it was known also as mutasarrıflık. 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, Επαρχία Πόντος, περιφέρεια Οινόη, οικισμός Οινόη, ΠΟ 103 ΠΟ 107. Δημιουργήθηκε στις 22/6/2017 Σελίδα 6/6