ΣΑΜΑΡΙΝΑ- ΟΔΟΙΠΟΡΙΚΟ ΣΤΑ ΒΛΑΧΟΧΩΡΙΑ ΤΗΣ ΠΙΝΔΟΥ
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- čas přidán 19. 11. 2014
- Το βίντεο είναι μαγνητοσκόπηση από την εκπομπή "60΄λεπτά Ελλάδα" με τον δημοσιογράφο Νίκο Μάνεση, του ALPHA TV, δεν είναι για δημιουργία εσόδων.
Ο φακός της εκπομπής κατέγραψε την καθημερινότητα στη Σαμαρίνα στους πρόποδες του Σμόλικα το υψηλότερο χωριό των Βαλκανίων , και τα άλλα βλαχοχώρια του νομού Γρεβενών.
Στο Νομό Γρεβενών ξεχωριστή θέση κατέχουν τα βλαχοχώρια του, που είναι: η Σαμαρίνα, η Σμίξη, η Αβδέλλα, το Περιβόλι και η Κρανιά. Όλα τα χωριά είναι χτισμένα σε μεγάλο υψόμετρο, από 1000 μ. μέχρι 1600 μ. η Σαμαρίνα, και είναι κτισμένα ανάμεσα από βουνοκορφές με πυκνά δάση, ποτάμια με θρυλικά γεφύρια και γραφικά ιστορικά εκκλησάκια. Επίσης η εκπομπή περιέχει και εντυπωσιακές εικόνες από την Βάλια Κάλντα τον εθνικό δρυμό της Πίνδου και τους αποκαλούμενους δρόμους των μανιταριών.Ο Νίκος Μάνεσης με την κάμερα της εκπομπής καταγράφει την καθημερινότητα εκείνων που μένουν πίσω...
Πρόκειται για μια εκπομπή που επιβεβαιώνει τo γνωστό ποίημα του μεγάλου μας ποιητή Γιώργου Σεφέρη: "Όπου και να ταξιδέψω η Ελλάδα με πληγώνει."!
Πραγματικά από τις πιο όμορφες εκπομπές και ειδικά αυτή. Ωραίοι άνθρωποι, ωραία χωρια, φύση και πολλά μαθήματα ζωής απ'τους κατοίκους. Συγχαρητήρια κύριε Μάνεση.
Από τις καλύτερες εκπομπές, αλλά η μουσική με τα κομμάτια rock, πραγματικά αταίριαστη!
Tt
Καταπληκτική παραγωγή !!,!!
Καλη χρονια ωραιο βιντεο !!!!
Και εγώ από Σαμαρίνα ειμαι
B)
...the mountain dwellers too; and it was not long before they had finished off the half-completed work of their forefathers, depriving the desperate rayas of their last corners of refuge and putting an end to their hard-won privileges
The situation grew steadily worse with the decline of the Ottoman empire. Signs of its decay were already to be perceived from the end of the 16thcentury and the beginning of the 17th . Bands of Albanian and Greek brigands made ceaseless raids upon the area; while the oppression of the Turkish detachments sent to track them down was equally intolerable. Such trials were to continue for the wretched inhabitants right up to the 20thcentury Added to all this were the rebellions of various pashas and other petty tyrants, the lawlessness and plundering on the part of Turkish soldiers who had deserted or who were returning from the various fronts, after victory or defeat as the case may be. Not surprisingly, many of the inhabitants endeavoured to escape their afflictions by turning Moslem or by leaving the country altogether.
Α typical phenomenon is the concentration of Vlach communities on the great mountain-chain of the Pindus and the creation of numerous settlements at various points, made up of the great patriarchal families (fares, ϕάρες), which were finally unified into a village. An example of this is the founding of Samarína, which makes its appearance on a map of 1560 under the name Santa Maria de Praetoria [6]. In these Vlach communities the headman had absolute authority. Indeed, these fares, presented a most individual form of organization and community life, which survives to this day in certain localities. With the increasing insecurity of the times, the fares felt it necessary to coalesce and form larger and stronger villages that could make some effective stand against the manifold dangers which beset them [7]. The solution to the problem of over
population in any region was evacuation to one of the other mountain massifs; and it was not long before the Vlachs spread to Olympus. Actually, the Vlach communities of the villages of Neochóri, Ftéri, Meliá, Vlacholívado, and Kokkinopló preserved the tradition that they had come from the mountains (almost certainly the Pindus) hundreds of years before, and had first founded Livádi .The likelihood of this tradition is reinforced by the similarities in names, language, pronunciation, manners and customs, etc. of the Vlachs of Olympus with those of the Pindus (from Samarína, etc.)
Besides the great mountain chains of the interior, the numerous elevated and wooded peninsulas, great and small, of the Greek littoral, far from the main lines of communication, provided wonderful natural retreats for the persecuted inhabitants. Chalcidice is an obvious example, cut off from the rest of Macedonia by the rugged and forested massif of Cholomón. In a description of this mountain region the traveller Cousinéry, writing at the beginning of the 19th century, says that in times of insurrection and invasion it was the forests more than the diminutive forts scattered here and there, which became the refuge of the inhabitants. At the same time, these forests impeded immigration or dispersal, so that the old families who had fled thither for shelter remained unmixed with outside elements, thus preserving the purity of their stock. Consequently, the people of those parts remained proud of their Greek descent, of the privileges which they still held, of their churches, bishops and schools The mountainous regions of Mt. Cholomón tapers off into the three peninsulas of Cassandra, Sithonia and Athos, which provide additional and even safer refuges, and appear to have afforded asylum for the surrounding population when it was harassed by hostile incursions. The last occasion when these parts received a considerable number of fugitives was in 1821; and that was the first time that enemy forces had ever occupied Cassandra, as the folk-song relates:
No one had ῾ere now set foot on our renowned Cassandra:
Lopout alone set foot on her, Lopout alone did take her
A)
The flight of Macedonians to the mountains and natural refuges and the establishment of new settlements
With the capture of Thessalonica in 1430 the Turkish occupation of Macedonia was complete. The inhabitants continued to disperse in ever greater numbers to safer parts of the country in their efforts to find some escape from the hardships of slavery, the misrule, the tribute of children, the heavy taxes - indeed, all the asperity and arbitrariness which characterized Turkish occupation.
Generally speaking, the Greeks made their escape in two directions: either towards the Greek territories which were still free or under Frankish rule, and to Italy; or into the mountains and remote parts of the interior where the conqueror's yoke was not as yet felt ,And it was the retreat into the interior that accounted for the more serious drain on the population. This is emphasized by an observation made by Evliya Çelebi in the middle of the 17thcentury to the effect that there was nothing to be found north of the Lake of Langadá except, here and there, a few villages in ruins, the walls of their houses tumbled down. These had belonged, he tells us, to communities of 'brigands' (hayduks) - Greeks, Bulgariahs and Vlachs - who had fled to the mountains because of persecution by the Ottomans
With the exception of those towns which provided some comparative safety thanks to their vital commercial and strategic sites (e.g
Thessalonica), it would be no exaggeration to say that a veritable uprooting of Christian populations took place throughout the Balkan Peninsula no less than in Asia Minor. This is no doubt the explanation of the predominance of the Moslem element in the majority of the towns between 1520 and 1530. Skopje, for example, had 630 Moslem families as against 200 Christians; Thessalonica 1.229 as against 989 Christian and 2.645 Jewish; Sérres 671 as against 357 Christian
The forested massifs of Macedonia thus offered protection to the neighbouring populations: the Pindus (with its many spurs stretching into Western Greece), Grámmos , Vérmion, Piéria, Olympus Hásia, etc. The case of the village called Katafýgi (Refuge) in Mt. Piéria is typical as regards both its name and its story. (There are, in fact, quite a number of villages of that name throughout Greece). As tradition relates, its inhabitants used to live in a fertile village called Podári, on the banks of the River Aliákmon; but because of Turkish oppression they took themselves off - it is not known when - to the precipitous and wooded slopes of Mt. Flámbouro. Here, high up, there was a stretch of plateau where they used to have their sheep-folds. They cut down the great forest of oak and pine that covered the plateau, and founded their new village, which was literally buried beneath the snow every winter. In this way they managed to shake off the presence of the Turkish authorities and become the most independent of all the villages in the region.
According to local tradition, the villages of Galatiní, Blátsi, Kleisoúra, Bogatsikó, Kostarázi, Sélitsa, and others in Western Macedonia were founded under similar circumstances.It also appears that the inhabitants of the Byzantine Sisánion, after the destruction of their village by the Turks and the hanging of their Metropolitan (as the tradition goes), fled to remote Siátista, at that time little more than a place-name or a tiny hamlet. They also transferred thither the metropolitan see of Sisánion .It is very probable that the villages of Palaiochóri, Pekreviníko and Soúrpovo, which lay east of Sélitsa, were then abandoned by their inhabitants and left in ruins, their people fleeing to Siátista, Sélitsa, Kontsikó and elsewhere .The vital situations of these new settlements (from the point of view of safety, that is) and the new conditions of life obtaining therein, exercised a benign influence upon their development, so that they grew into new and important centres of community life, as for instance Siátista and Kozáni. Indeed, the latter provides a particularly interesting example of how a simple village of the year 1534 could gradually expand into a small country-town and finally into a city of some standing . However, the distribution of population throughout the mountains was irregular and not according to any principles of human geography. It was the economic conditions, particularly soil and climate, that defined their terms of livelihood. The barrenness of the ground imposed grave deficiencies on them, almost to the point of malnutrition, and they were forced to turn to herding. They had to spend months, if not years on end, up on the mountains; for the danger which threatened them was not one of the hour, but was ever present for them. Thus, what was initially a place of refuge became their regular domicile.
Life must have been indescribably hard for these people in the winter time when all growth had died down and they found themselves completely cut off by snow from the outside world. Ample stores of wood and food would be imperative for survival; and in an endless struggle with the elements only the hardiest amongst them could have won through.
In such circumstances, the Western Macedonians who had taken to the mountains were driven to exploiting whatever form of livelihood the surroundings permitted. The two chief occupations were herding and the manufacture of wool and woollen goods - particularly those articles of thick woollen clothing associated with the shepherd life.
Unfortunately, flight to the mountain massifs brought to the refugees no more than temporary relief from the Turkish yoke. Once they had consolidated their conquests and had firmly established themselves throughout Greek lands, the Turks made life increasingly difficult for
Θα ήθελα πολύ να καταλάβενα Αγγλικα.να κατάλαβε να τι λες ...εσύ τι είσαι Ελληνας; παντός για να γράφεις σε αυτό το αντίστοιχο νιdeo κάποια σχέση υπάρχει.αν μπορείς μέσο ιnternet μετάφρασε σε παρακαλώ...ίσως κάνουμε διάλογο.κ ίσως μάθω κάτι που δεν γνωρίζω...Ευχαριστώ πολύ.....
@@annakostaa392 Google translate from English to Greek
@@annakostaa392 Έλληνας είναι το παλικάρι απλώς μιλάει και την αγγλική γλώσσα.
@@LondonPower μπράβο στο κουράγιο να καθίσεις και να γράψεις όλο αυτό.
Χρόνια πολλά αδέρφια.
Ζητω το έθνος
ΖΉΤΩ η ορθοδοξία.
Με λένε Κώστα και είμαι 36 χρόνων από την Αθήνα. Με την βοήθεια του Κυριου θέλω να μετακομίσω στην επαρχεία. Αν κάποιος μπορεί να με βοηθήσει ας στείλει εδώ έναν μήνυμα. Ευχαριστώ κ καλη δυναμη
Να βάλουμε όλοι χρήματα να σε στείλουμε; Να κάνουμε έναν έρανο.
Σμιξη ξεχάσατε ρεεε
Μάνεση...την Φούρκα ξέχασες ρεεεε!!!!!!!
δειτε στο 36 κ μετά όταν δείχνει της παντόφλες με το χέρι από κάτω εχει ένα φίδι τη γλύτωσε
panagioths pimpas γάτα
χαχαχαχα ουρα της Γατας ειναι ρε φιλε
Κομάντο είσαι!
φιδι τον χειμωνα; τρελος εισαι;
ΟΥΑΟΥ
S-bânats Sâmârñiots! Pirifañi Sârmâñiots!
διευκρινηση οχι πιανου εισαι εση αλλα τινους εισι ιση
Το ομώνυμο τραγούδι ΣΑΜΑΡΙΝΑ, είναι αντάρτικο . Ανατριχιάζουν οι ταγματασφαλίτες μόνο στο άκουσμα του. Κι αυτός ο λόγος είναι αρκετός για να πάει κανεις στην Σαμαρίνα σαν προσκυνητής !
Κυριε Δημητριμπίλια
Καί εμεις ξέρουμε αλλιώς τήν ιστορία γίαυτό τό υπέροχο δημοτικό μας τραγούδι
Καί ανατριχιάζουμε καί δακρύζουμε στό άκουσμα του
Είναι πολύ-πολύ διαφορετική ή άλλη εκδοχή τής Ιστορίας μας
Από τήν επανασταση τήν ηρωική τού 1821
Εάν θυμάσαι.....
Κλέφτες καί αρματωλοί
Λεβέντες ήρωες
Ψυχές αθάνατες
Αυτό έμαθα εγώ γιά τήν θρυλική
Σαμαρίνα
για προσκυνημα πανε στο πληκατι ιωαννινων
Μια ζωή ανιστόρητοι ανθέλληνες αντάρτες
Δεν υπήρχαν κτηνοτρόφοι αντάρτες. Γιατί πολύ απλά υπέφεραν πραγματικά από αυτούς. Γενικά οι κτηνοτρόφοι δεν είχαν καλές σχέσεις με τους ληστές. Και στο λέω εγώ που η οικογένειά μου ήταν μετακινούμενοι κτηνοτρόφοι πάππου προς πάππου.