Torbeshi (GornoChannel, Nasinji) – Islamized Macedonian population mainly in Western at the Institute of Chemistry First for the executed Islamization of the Macedonian population in Macedonia (1900) The Debar-Reka village Janche and southwestern Macedonia, which lives in several ethnographic landscapes of Macedonian- Albanian bordercare, including in the diaspora. Torbesh research is conditioned by a parallel research of the ethnic group Mijaki, because the original torbes represent “Miay” subgroup. Like any ethnic subgroup, S “until the beginning of ⅹⅹ c. They show tendencies towards creating a separate ethnic group with a pronounced group endogamy and other elements of the local folk culture (costume, folklore, etc.). In modern conditions, the exonym “Torbeshi” is used in general to identify all Islamized Macedonians in the Republic of Macedonia and beyond in ethnic Macedonia, that is, for those groups that were either С “still known for local exonimms / ethnonyms, such as: Diltszi (Tikves); Points / Turks (Maleshevo, Delcevsko, Pirin part of Macedonia), CHECK Pharmacies (Chief – ethnic landscape between neurocopic and dramatic), Turks (Prilep); APECCHES / Turks (Kichevo), Torbeshi / Gorani (Gora), Shrinkes (Gornevanci), etc. Territorial prevalence and number: in the Debar-Reka ethnographic whole – in the wider ethnographic region, River, along the valley of the R. Radika (villages: Zirovnica, Viduzu, Ibutin, Trebiste, Velebrdo, Rostusha, Adjevci, Janch, Promotion, Scuding, Upper and Dolno Kosovras, Mogorce, Balans, Balanci); In the wider ethnographic space of Debarski – in the ethnographic region of Debar Zupa (villages: Brozlett, Bajramovci, Optians, litin, chapter, small and large workmaker, merchants) – In the border Debar Ethnographic regulations Debar Drimkol and Golo Brdo 6 villages with Macedonian native language On the Macedonian territory: Lukovo, Jablanica, Modric, Drink, Jatchiste and spotted 16 villages in the Albanian territory: Steelko, Clay, Gynevoli, Trebiste, wetland (Vrbot, Topper, Tucchi, Great Ostreni, Return БЕЛЕНИР (Лешина), Osecon, pastors, Radovis (Radošta), a nacker, chip and safe (sabishca). In the bryness ethnographic whole – in the ethnographic landscape Struga Drimkol villages: Borovets, Labunishta, Oktisi, Producers. There are several oases in the bryness ethnographic whole, such as, for example, in Kicevo villages: Baseta, Drugovo, Lisicani, Subljani, Old Pot, Chollkeepers, Plasnica, Prevlovo; In Prilep villages: Debreste, Lazan, Pesselevo; In Veles villages: Gorno Vranovci, mill, sod. In the Gornovarar ethnographic whole – in the Skopje villages: Department, Evlovo / Elovo, Dolno Kolari, mind, flowers; In Tetovo Goran villages: Urwich and Jelovina. A compact group of Goranska Macedonian torque population with Macedonian mother tongue lives in the border ethnographic landscape of the Kosovo and Albanian territory, of which 19 in Kosovo: Dragash, Vlame, Globocica, Dicsa, Radsha, Lesche, Love, Ljubishte, Kukulli, Boke Stream, Krushevo, Armed, Orkusha, Rapca, Great and Small Krstec, Shainovac and Zrze. On the Albanian side are Goran villages: Borie, Shistovo, Oresk, Orgista, Pakish, Krnojavo, Novo Selo, Zapa and Kicks. In most listed villages, besides Torbesh Macedonians, Orthodox Christians live. In a group villages live exclusively torches. In a number of villages in the mountains of Gora, the naked No. Neither Debar Field, in addition to the Macedonian population of both confessions, lives and Muslim Albanian population with Albanian mother tongues, Turkish population with Turkish native language and Roma bilingual population (with Albanian and Macedonian language) . Language: The analysis of dialectal material shows that the speech of the torque Macedonian population in the listed ethnographic landscapes and villages, the historical plan and the contemporary state of the overall grammatical composition, is identical to the speech of the Christian Macedonian population in the same ethnographic landscapes and settlements. Only minor differences in the intensity of the use of a number of lexemes of Turkish origin in the field of folk law and religious nomenclature can be established. Religion: Sunnis (unorthodox, with preserved elements of the public religious system from the pre-Christian and Christian period). Members of Dervish rows of melames / nectagers (mill, Veleski), Bektashi (Gorno Vranovci, Rifai, etc. Ethnic history and identity: The results of ethnological research of the Macedonian ethnic state of Islamized spaces in the Republic of Macedonia Najka group Mijaki, and in that bridegroom from the village. Inlose, Gora sense, and the torbesh of the subgroup, show that it is an old Macedonian population in part of the Western Balkans between Kosovo, Albania to the River Chermenik (according to the toponym), in the Macedonian-Albanian cards along the southwest line and diaspora. In addition to the movements towards the east, north and southwest, the torches live in these areas to today’s days, and, unlike the Macedonian Orthodox population, is with more pronounced dynamics of leaving the birthplace. According to the sources (Turkish and others), it is about the Orthodox Macedonian population who accepted Islam in the classical period of Turkish timarospahic military feudalism (end of ⅹⅴ and ⅹⅴⅰ c.), When rare examples of Islamization are recorded. At the transition to the Turkish Chifling Feudal System (ⅹⅴⅰⅰ c.) And by the end of Turkish governance (the beginning of ⅹⅹ), constantly reinforcement of Islamization in terms of tour-bridal costume in Drimokol, Struga Compa and Albanization. The most critical periods in the Islamization of the Macedonian population are ⅹⅴⅰⅰⅰ and ⅹⅰⅹ c. Formal Islamization was accepted by pragmatic reasons, for the preservation of the native hearths and inherited properties, defense from the aggressiveness of the holders of the government – the Turkized Albanian feudal lords and soldiers), for defending Albanians from the passive mountain parts of Albania, who were dealt with The robbery economy, due to the Turkish policy of pacification through Islamization of these prosperes with strategic importance and for other objective and subjective reasons. There are several attempts to explain the origins of the exonim / ethnic Torbeshi. The name is relating to: a) the old Slavic tribal name “Torachi”; b) with the special type of officers in the Turkish army and candidates for Janissarians wearing a Thor-Bi (bag of listers / bag acemaleers); KUD “Radi Pearls” from the villages of Lower River & Velebrodo, Zirovnica and Rostushe (1982) c) with the Persian construction “Torbesh” with the meaning “Torar”, a guy, a moving trader that sells Alva, Bosa, Salep, etc.; d) With the Bogomil movement and the Bogomil preachers who carried bags, and after the bags they called “Kutuers”, etc. Within the area itself, in line with the religious and cultural imaginary border that existed between the Mijaki and Torbesh, the ethnonym has pejorative significance, that is, “that the torbes sold (sold faith) for a bag of flour.” In the period 1955-1965, many Torbeshi moved to Turkey, where today they live mostly grouped in the cities of Istanbul, Izmir, a town, Ahashar and other places. With the emigration of Torbesh, space in western Macedonia was opened for new populations of Albanians from the second migration current from Kosovo, which caused a new process of Albanianization of a part of the indigenous torch population with the Macedonian mother tongue. OP: Turkish documents on the history of the Macedonian people. Extended census defter, N ° 4 (1467-1468) / Reduction Metodija Sokoloski and Aleksandar Stojanovski, Skopje, 1971; Turkish documents on the history of the Macedonian people. Extensive census defers from the ⅹⅴ century, Skopje, ⅱ / Reduction Metodija Sokoloski, Skopje 1973 and ⅲ, 1976; Turkish documents for the history of the Macedonian people, 8, KN.2, extensive census defter of the Ohrid Sandzak of 1583 / translation, editorial and comment: Dr. Aleksandar Stojanovski, Skopje, 2000. Lit.: V. Kínchev, Macedonia. Ethnography and Statistics, Sofia, 1900; John Hadzi-Vasilyq, Muslims Our Blood South Serbia, Belgrade, 1924; D. œranov, a movement movement of Bislgari from Macedonia and Albania Kím The summer bílganic take the Prez ⅹⅴ to the ⅹⅰⅹ century, “Macedonian Review” ⅶ / 2-3, Sofia, 1932, 63-118; Mill. S. Philippine ¢, Debar Drimokol, Skopje, 1939; The same, naked No. to, Skopje, 1940; Branislav Russians, Polje Debar, “Annual Proceedings of the Faculty of Philosophy at the University of Skopje, ⅶ / 10, Skopje, 1954, 123-186; Milishale Lovelz, Gora and Oresy, Serbian Ethnographic Proceedings, KNJ. Lijage. 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Articles and materials in the archive of the Institute of Ethnology and Anthropology, PMF, Skopje; Aneta Svetieva, the politicization of the ethnic identity of Torbeshi (“Oasy”), “EthnoAnthropoZoom”, 4, Skopje, 2004. An. St.
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