Strasbourg, 15-16 September, 2003
Europe and especially the Balkan Peninsula are the areas with a great historical
experience, the areas with a many wars and conflict of interests of the main
world's powers in the past and in the present time, and of course the areas
that were and are the targets of many migration waves.
If we make a retrospective view in the history of Balkan, we may see that the
ethnic element didn't had a special interests in political, cultural and scientist
life until the end of XVIII and beginning of XIX century, when in Europe and
in Balkan were started to be created the nations and national states.
But, many nations and ethnic communities at that time didn't succeed to find
"the place under the sun", like the Balkan Egyptians. In the period
of the creation of the nations and the national's states and on the later historical
happenings in the Balkan, the Egyptians didn't have their intellectuals, mainly
they were without education and they were workers. Even that, at the time collapsing
of the Ottoman Empire in the end of XIX century, the ethnical conciseness between
the people was on the low level. In that time the people were thinking for their
religious rights and religious conciseness. With the creation of the national
states in the Balkan, the ethnical identity is getting on importance, and the
protection of the ethical rights were used for involving in the internal affairs
in the neighbors countries. The ethnical character of the Balkan's states is
given the possibility to the majority ethnos, to take some activities of assimilations
to the minority communities. In the period between the two world wars, the great
number of the states was leading by the criteria: "One state- one ethnos".
After the Second World War, with adopting of the Universal Declaration for protection
of human rights, by the UN, but and other international convents of other international
organization, we have a new criteria concerning to the recognition and treatment
of the ethnic communities. The rights of the freedom of the declaring of the
identity, the freedom of the speech, printing, publishing, the freedom of religion
choose, political conviction and meetings of the people are guaranteed. The
human and minorities rights are observing by the international organizations
and also the objectives of a big number of the NGOs are related with issues.
* * *
The Egyptian ethnic identity has its roots from the latest time in the history
of Balkan. According to some documents from the Vatican archive the Egyptian
population is present in the Balkan in year 306 A.D. We may follow the continuation
of the present of this community during all the history periods until now. Even,
in 1867 in a newspaper "Macedonia" that is published in Istanbul (8
August 1867) we may find one letter that was sent to the editor of that newspaper
signed by "An Egyptians from Prilep", with a context for protecting
and fighting for the minority and religious rights of his people.
The processes of public presentation of their own identity of the Egyptians
came to the surface in the 1970s with the first attempts to have a separate
entry for "Egipkjani" (Egyptians) in the censuses in former Yugoslavia,
and in the Republic of Macedonia in particular. The Egyptian movement received
a new impetus after the new constitution of the Socialist Federal Republic of
Yugoslavia was passed in 1974 (Art. 166, 170). It established the right of every
citizen to declare his own ethnic belonging. Some Egyptians remember that in
the 1981 census some of them declared themselves as "Gyupci", but
they were reclassified as "Roms", while others declared themselves
as "Egipkjani"(Egyptians) for the first time in Macedonia, but they
were also not recorded in the census results and were classified as "others".
It became clear that without having a special census entry (Egyptians) their
existence would not be public knowledge. In order to achieve this special Egyptian
entry people started began circulating petitions not only in Macedonia but in
Kosovo as well (nearly 4000 people signed a petition in Kosovo). These petitions
were deposited at various levels of government in SFR Yugoslavia.
The long struggle ended with success in the census of 1991, when the Egyptian
activists managed to persuade the Yugoslav authorities to introduce the Egyptian
entry in the census papers, wich actually recognized their existence. From Kosovo
around 13.000 citizens' signatures were collected. According to unofficial census
(the outbreak of the war prevented that census from ever being finalized, and
the census was contested by Albanians in Kosovo and some parts of Macedonia)
in Macedonia from 1991, 3 307 people or 0,2 % declared themselves as Egyptians.
According the Egyptians this number was too low and did not reflect the actual
situation. They wrote again petitions and protests.
The struggle to establish the Egyptians as a separate community was headed by
their new associations, first in Macedonia and later on other places on the
Balkan. In 1990 the "Egipkjani" association in Yugoslavia was founded
with chairman Nazmi Arifi and with its headquarters in Ohrid, Macedonia. The
Association of Egyptians for Kosovo and Metohija was founded on October 21st
1990 with chairman Veselj Kadroli. At the same time an Egyptian club was founded
in Belgrade and later on grew into the Union of Egyptians "Esnaf"
(i.e. Guild), which was centered in Belgrade. In 1991 in Struga, Macedonia an
Egyptian political party was founded - the Democratic Movement Party - led by
Napoleon Kamberi from Struga.
After the dissolution of Yugoslavia in 1992, based on the existing organizations
of the Egyptians in Yugoslavia, their independent associations were founded
in Macedonia, Serbia and Kosovo.
At the same time a number of Egyptian cultural associations were established,
among these were "Pyramid" in Ohrid, "Cleopatra" in Struga,
"Bela kula" (White Tower) in Kitchevo, and a children's folklore group,
"Little Egyptian" in Ohrid. The Egyptian sports associations,wich
were founded earlier, were still active. These included Sports Club "Borec"
(Fighter) in Kitchevo, which is considered the oldest one in Macedonia. More
recently established clubs are " Crni Drim" in Struga and "Prespa"
in Resen. The so-called humanitarian associations (mutual aid associations)
were also in the process of being established - the first such association was
"Lake Ohrid" in Ohrid and "Struga" in Struga.
At the same time the ideas of separate Egyptian community were extended beyond
the borders of former Yugoslavia and the "Evgjit" also founded similar
associations on the territory of Albania. The first one was founded in Korcha
on June 28 1992, It was followed by regional associations such as the cultural
and educational association "Orient" in Vlora, a Students' Egyptian
Association in Albania, which was later united in a Cultural association of
the Egyptians in Albania "Nefreta" (i.e. Nefertiti), registered on
March 22, 1993, with chairman Behar Sadiku. In 1992 a committee of the Albanian
Egyptians was founded, which later on became the "Party for Equality, Dignity
and Rights". In 1999 was formed and the Association "Drita",
which is publishing a newspaper "Papirus".
In 1998 the different Egyptian associations were formally united and in a congress
in Ohrid the formation of the Balkan Union of the Egyptians was announced. Representatives
of all existing organizations of the Egyptians attended the congress from Macedonia,
Albania and Serbia (Belgrade). Representatives did not attend the congress from
Kosovo who at the last minute announced that they would not be able to arrive
due to the uncertain political situation. Rubin Zemon from Macedonia was elected
as a chairman of the Union of Balkan Egyptians and Behar Sadiku from Albania
became vice-chairman.
Parallel with this phenomenon there are attempts by Egyptians to develop their
own media. In 1995 the association of the Yugoslavian Egyptians for Kosovo and
Metohija began to publish the magazine "Voice of the Yugoslav Egyptians"
and in 1998 the association of the Egyptians in Macedonia began to publish the
magazine "Voice of the Egyptians in Macedonia".
In 1993, the Association of Egyptians conducted its own census in Kosovo and
Metohija. This census revealed the presence of around 120.000 Egyptians in Kosovo
and Metohija. The representative of Egyptians at the Rambouiet negotiation was
Cerim Abazi.
Organizations of Egyptians are existing in Albania, in the Republic of Macedonia,
and in FR Yugoslavia. All these organizations are united in the Union of Balkan
Egyptians, which is headquartered in Ohrid, R. Macedonia. The Balkan Egyptian
émigrés in Western Europe are united in Union of Balkan Egyptians
for West Europe with seat in Mulheim-an-der-Ruhr, FR Germany, with Robertina
Ashouri as a chairman. Many organizations of Egyptians from Kosovo exist in
Germany, Switzerland, Holland and Sweden.
After entering of international administration and forces in Kosovo, a political
party of Egyptians (New Democratic Initiative of Kosovo) was established, and
today this party has 2 MPs in Kosovo parliament: Mr. Bislim Hoti (president
of the party) and Mr. Xhevdet Neziri.
More information about the Balkan Egyptians, their movement and caring of identity,
may find in web site: www.balkanaegypter.de or www.balkanaegypter.com
* * *
The history is giving to us a lot of data to trace the arrival of these people
from Egypt to Balkan. The first historical sources are probably one notice by
Herodotus ("the father of history"), who wrote: "In Macedonia,
the Ancient Phoenicians were exploiting the gold from the mines, which was melting
on special furnace, before arrival of the Egyptian colonist in Hellas".
From this text we could make the conclusion that in 5th century BC in Herodotus
times, in Greece the metal and mines workers were the Egyptians colonists. From
this times we have also some stories about the creation of Athens, written by
the Ancient Greeks writers, where it is mentioned "the Egyptians were inhabited
on 12 quarters of Athens according to their usual trades".
Also, from Herodotus we may conclude that the migration of Egyptians in Balkan
was made on the time of the pharaoh Sesotrid (Ramzes the Second), and that the
tribe of Dorians (antic Hellenic tribes) had the Egyptians origin. From the
legend for Cadmo and Harmonija, we may make a lot of connections between Balkan
and Egypt, but also we can make the reconstruction of the migration waves of
Egyptians in Balkan.
There are historical evidences about the presence of Egyptians also for other
periods on the time of Macedonian Empire, Roman Empire, Byzantine Empire and
Ottoman Empire.
The archeology gives evidences for the existence of people with Egyptian origin
in Balkan, too. There are preserved a lot of temples of Isis and other Egyptians
gods around the Balkan, but the most famous are the temples of Isis in Lihnidos
(Ohrid) and Heraclea (Bitola). Also, on the ornaments of Balkan's people could
be observed the scarab (holly insect in Egyptian mythology) etc.
* * *
The Balkan Egyptians don't have their own and unify language. They are speaking
the languages of the surrounding where they are living or from where they´ve
immigrated inside the Balkan in a close past. They are speaking the Albanian,
Macedonian, Serbian, Turkish etc. But, the Balkan Egyptians never spoke and
aren´t speaking the Roma language.
Many Balkan and European scientist (Gussepe Catapano, Nermin Vlora Falaschi,
Skender Rizaj, Olga Lukovic Pjanovic, Tasko Belcev, Risto Ivanoski) are saying
that in Balkan languages exist a lot of elements of Ancient Egyptians language.
The main traditional professions of Balkan Egyptians were: blacksmith profession,
agro-culture, musicians, reed makers (cattail), pottery, birckmakers, coal workers
etc. The blacksmith profession is with a great importance in the life of Balkan
Egyptians, all the material, spiritual and social culture in some way is related
with the blacksmith profession.
The Balkan Egyptians are living the stationary life, and they never in history
lived so called "wondering" or "nomadic" life. For the old
settlements from the oldest times of Balkan Egyptians we may find a lot historical
documents and in the terrain a lot of toponymys and archeological localities
related with this community, which are dated from the neolith, ancient and middle
age time. The quarts and the settlements of Balkan Egyptians mainly are in the
centers of the towns (cities) or near to the old fortress.
Balkan Egyptians have a lot of characteristics on so called "traditional
ritual nutrition", that is using during the ritual occasions. Almost on
all important rituals and customs the ritual bread is present, which is symbolizing
the cult toward to the corn bread, fertility and prosperity. Also, on this ritual
nutrition the number "three" have a great importance and a lot of
rules and taboos are related with it.
The traditional national cloths of Balkan Egyptians have a lot of variants depending of the life-place, preserving of the authentic elements, influence of the surrounding, natural-geographic conditions, profession, social status etc. The special Balkan-logy study has to be done that will cover all the variosities of traditional national cloths of Balkan Egyptians.
Oral-folk creations of Balkan Egyptians is very reach, but at the same time and assimilated by the other communities. About the folk stories and legends of Balkan Egyptians are written some books and works by Stojan Risteski, Dine Spiro, Anastas Primovski etc.
The customs related with the life cycle (customs on birth, weeding and death)
have their characteristics that are special and endemic only within this community,
but and have a lot of similarities with other communities from the surrounding
where they live. Dr. Rade Bozovic who made some researches about the customs
of Balkan Egyptians found some common elements with the some customs that are
still present in Coptic community in Egypt. When we are speaking about the customs
from the life cycle is good to be mentioned that the marriages are mainly inside
the community (endogenous marriages).
The customs related with the year cycle are very interesting among the Balkan
Egyptians. Even that the biggest part of this population through Balkan are
with the Islamic religion (they accept the Islamic religion during the Ottoman
Rule), in the customs related with the year cycle we may find a lot elements
of paganism, mythology believing and Christianity mixed in one perfect harmony.
The Balkan Egyptians are celebrating the Islamic holidays (Bajram and Ramadan
feast), but and some other pagan and Christian holiday that are celebrating
and keeping like a cult (St. Atanasius, The day of Summer, St. George, St. Demetra,
St. Erazmus, St. Naum, etc.)
The Balkan Egyptians have three types of ethno-names (folk appellation):
a) The ethno-names that are related or point to the Egypt (Gjyp, Egjyp, Magjyp,
Evgjit, Jevg- on Albanian language; Gjupci, Egjupci, Jupci, Ejupci, Ojupci-
in Macedonia; Agupti- in Bulgaria; Kepti / K'pti/ Kiptijani, Misirli on Turkish
language.
b) The ethno-names that are related with the profession: Kovaci (Blacksmith),
Esnaf (guild), Ashkali (coal-maker).
c) Other ethno-names: Faraon, Firaon, Farvan (Pharaon), Airli ( the old inhabitants,
aborigine on Turksuh language), Gjivagjani, Latini, etc.
With some of these ethno-names (especially with the first group) in a European
society but and in scientist bibliography are co-identified and the Roma community.
It is very hard through the ethno-names to be make a determination and recognizing,
is it worked for the people that are belonging to the Roma or Balkan Egyptians
community. Why, how and when is done this confusion and co-identification with
these ethno-names for this different communities is very hard to verify, but
there are existing some hypothesis.
Our opinion is that the Egyptians, as we told before, were inhabited and integrated
in Balkan and European society, much more before the Roma came in Middle Age.
When the Roma came in Balkan and Europe, with their ethnic specifics (wondering
life and their professions) they didn't were accepted well by the people. For
these not accepting are existing a lot superstitions, folk stories and even
some laws that were brought from some middle age states with discriminatory
norms. The Romas, to overcome a lot of unpleasant situations and with the goal
to be accepted by the population and integrated in the society, probably were
"pushed" to identify themselves as Egyptians (people from Egypt- Gypsies),
because somatically (by the color of the skin) are similar with the Egyptians.
These "usurpation" of ethno-names, ethnic mimicry and wrong identification,
have their consequences until today in the society, science and finally in the
politic international community and particularly states.
In this context is important to say that the ethno-names that are related with
Egypt for the members of the Balkan Egyptians community are endo-names , but
for the Romas are egzo-names .
* * *
Strasbourg, 15-16 September, 2003
Union of Balkan Egyptians
President
Rubin Zemon
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