Question: What religion was Kaitsos Botsaris' community?
Context: The Bahá'í Faith in Greater Boston, a combined statistical area, has had glimpses of the religion in the 19th century arising to its first community of religionists at the turn of the century.  Early newspaper accounts of events were followed by papers on the precursor Bábí religion by Dr. Rev. Austin H. Wright were noted, materials donated, and lost, and then other scholars began to write about the religion.  The community began to coalesce being near to Green Acre, founded by Sarah Farmer, who publicly espoused the religion from 1901.  From then on the institution would progressively be associated with Bahá'ís - a place where both locals and people from afar came to learn of the religion, and who officially took over controlling interest from 1913.  Leaders rising to national prominence with a national level of organization soon arose after `Abdu'l-Bahá, then head of the religion, traveled through the area for about 40 days and across the United States for some 239 days.  Most prominent were Harlan Ober, William Henry Randall, and Alfred E. Lunt, who served in events in the Boston area, Green Acre boards, and national institutions of the religion.  In addition to national leaders in the religion, a number of notable individuals joined the religion and were increasingly visible - such as Urbain Ledoux, James Ferdinand Morton, Jr., Nancy Bowditch, and Guy Murchie.  The community moved from beginning to host public meetings to systematically support a presence in a Center in Boston with services and presentations on the religion.  Starting about the 1950s and broadening into the 1960s there was wider recognition of the Bahá'ís themselves.  Sometimes this took the form of noting their persecution in Morocco and then Iran and other times noting local concerts and fairs with their participation.  The modern community, albeit a tiny fraction of the wider population, is present in some concentrations and thin areas throughout the greater Boston area.  Over the last couple of decades it has been systematically pursuing programs of neighborhood community building activities of study circles, children’s classes, junior youth groups, and devotional meetings among the activities and observances of the religion. The Bahá'í Faith in Azerbaijan crosses a complex history of regional changes.  Through that series of changes the thread of the Bahá'í Faith traces its history in the region from the earliest moments of the Bábism religion, accepted by Bahá'ís as a predecessor religion, in that one of its most prominent figures, Tahirih, was an Azerbaijani.  Followers of the religion formed communities in Nakhichevan before 1850.  By the early 20th century the community, now centered in Baku, numbered perhaps 2000 individuals and several Bahá'í Local Spiritual Assemblies and had facilitated the favorable attention of local and regional, and international leaders of thought as well as long-standing leading figures in the religion.  However under Soviet rule the Bahá'í community was almost ended though it was quickly reactivated as more than 30 years later when perestroyka loosened controls on religions.  The community quickly rallied and re-elected its own National Spiritual Assembly in 1992.  The modern Bahá'í population of Azerbaijan, centered in Baku, may have regained its peak from the oppression of the Soviet period of about 2000 people, today with more than 80% converts, although the community in Nakhichevan, where it all began, is still seriously harassed and oppressed.  The Association of Religion Data Archives (relying on "World Christian Encyclopedia") estimated some 1638 Bahá'ís in 2005. Kitsos Botsaris (Greek: Κίτσος Μπότσαρης ; born 1741, Missolonghi; died 1809, Arta), was a leader of the Souliotes, an autonomous community in Ottoman-ruled Epirus.  He played a leading role in the aftermath of the last war between the Souliotes and the Ottoman ruler of Ioannina, Ali Pasha.  He was the father of Kostas Botsaris and Markos Botsaris, who fought in the Greek War of Independence. The Bahá'í Faith in Morocco began about 1946.  In 1953 the Bahá'ís initiated a Ten Year Crusade during which a number of Bahá'ís pioneered to various parts of Morocco—many of whom came from Egypt and a few from the United States including Helen Elsie Austin.  By April 1955 the first Bahá'í Local Spiritual Assembly of Ceuta was elected.  By January 1958 the first Bahá'í summer school was held in Rabat.  By spring 1958 the Bahá'í population may have been 100 and there were six assemblies and a regional committee coordinated activities promulgating the religion.  In 1960 the first all-Moroccan local assembly was elected in Zaouiat Cheikh and most of its members were Berbers.  On December 7, 1961 an article in Al Alam laments the decline of Islam and attacks the Bahá'ís.  During the year Bahá'í homes are entered by police and literature of the religion is taken.  On April 12 four Bahá'ís are arrested in Nador.  A regional National Spiritual Assembly of North West Africa was organized which included Morocco in 1962.  In 1963 a survey of the community counted 10 Assemblies, 12 organized groups (between 1 and 9 adults) of Bahá'ís.  In 1963 the arrests in Morocco had gotten attention from Hassan II of Morocco, US Senator Kenneth B. Keating and Roger Nash Baldwin, then Chairman of the International League for the Rights of Man and would echo in analyses of politics of Morocco for years to come.  All Bahá'í meetings were prohibited in 1983 followed by arrests.  This time the response emphasized the non-partisan and obedience to government principles of the religion.  1992 estimates by the US Department of State counted some 150-200 Bahá'ís.  while 2001 through 2009 estimates mention the Bahá'í community at 350 to 400 persons.  However Association of Religion Data Archives and Wolfram Alpha estimated 33,000 Bahá'ís in 2005 and 2010, the third largest religion in the country. The history of the Bahá'í Faith (Вера Бахаи) in Russia began soon after the founding in 1844 of the Bábí religion, viewed by Bahá'ís as the direct predecessor of the Bahá'í Faith, with Russian diplomats to Qajar Persia observing, reacting to, and sending updates about the Bábís.  The woman later known as Táhirih, who played a central role in the religion of the Báb, was from an influential clerical family from Azerbaijan, which was then ruled by Russia.  Russian diplomats later protected Bahá'u'lláh, the founder of the Bahá'í Faith, before and after his exile from Persia.  Around 1884, the religion began to spread into the Russian Empire, where the Bahá'í community in Ashgabat built the first Bahá'í House of Worship, elected one of the first Bahá'í local administrative institutions and became a center of scholarship.  The Bahá'í Faith also attracted the attention of several Russian scholars and artists.  During the Soviet period, Russia adopted the Soviet policy of oppression of religion, leading the Russian Bahá'í community to abandon its administration and properties in accordance with its principle of obedience to legal government, though Bahá'ís across the Soviet Union were nevertheless sent to prisons and camps or abroad.  Before the dissolution of the Soviet Union Bahá'ís in several cities were able to gather and organize as Perestroyka spread from Moscow through many Soviet republics.  The Bahá'í National Spiritual Assembly of the Russian Federations was ultimately formed in 1995.  The Association of Religion Data Archives (relying on World Christian Encyclopedia) estimated the number of Bahá'ís in Russia at about 18,990 in 2005. The Souliotes were an Orthodox Christian community of the area of Souli, in Epirus, known for their military prowess, their resistance to the local Ottoman ruler Ali Pasha, and their contribution to the Greek cause in the Greek War of Independence, under leaders such as Markos Botsaris and Kitsos Tzavelas.  The Souliotes established an autonomous confederacy dominating a large number of neighbouring villages in the remote mountainous areas of Epirus, where they could successfully resist Ottoman rule.  At the height of its power, in the second half of the 18th century, the community (also called "confederacy") is estimated to have consisted of up to 12,000 inhabitants in about 60 villages.  The community was classified as "Greek" in the Ottoman system of social classification because they were Orthodox Christians, yet spoke Albanian besides Greek because of their Albanian origin. The Bahá'í Faith in Spain begins with coverage of events in the history of the Bábí religion in the 1850s.  The first mention of Spain in Bahá'í literature was `Abdu'l-Bahá mentioning it as a place to take the religion to in 1916.  The first Bahá'í to visit Spain was in 1930 and the first pioneer to stay was Virginia Orbison in January 1947.  Following some conversions to the religion the first Bahá'í Local Spiritual Assembly of Madrid was elected in 1948.  As of 1959 there were 28 Bahá'ís registered in Spain.  Following the spread of the religion the first National Spiritual Assembly was elected in 1962.  Following the election the breadth of initiatives of the community increased privately until 1968 when the national assembly was able to register as a Non-Catholic Religious Association in the Ministry of Justice and the Ministry of Information and Tourism allowing public religious events and publication and importation of religious materials.  Following this the diversity of initiatives of the community significantly expanded.  Bahá'ís began operating a permanent Bahá'í school and in 1970 the first Spanish Roma joined the religion.  In 1981 the Bahá'ís held a separate school in the north central region of Spain to which over 100 people form 26 communities attended and the Spiritual Assembly of Mallorca held several month long classes (mostly for non-Bahá'ís) in computer usage in 1985.  Fifty years after the first local assembly there were 100 assemblies.  The Association of Religion Data Archives (relying on World Christian Encyclopedia) estimated some 13300 Bahá'ís in 2005.  In 2008 the Universal House of Justice picked the Spanish community to host a regional conference for the Iberian peninsula and beyond. Religion and mythology differ in scope but have overlapping aspects.  Both terms refer to systems of concepts that are of high importance to a certain community, making statements concerning the supernatural or sacred.  Generally, mythology is considered one component or aspect of religion.  Religion is the broader term: besides mythological aspects, it includes aspects of ritual, morality, theology, and mystical experience.  A given mythology is almost always associated with a certain religion such as Greek mythology with Ancient Greek religion.  Disconnected from its religious system, a myth may lose its immediate relevance to the community and evolve—away from sacred importance—into a legend or folktale. The Bahá'í Faith in Burundi begins after 1916 with a mention by `Abdu'l-Bahá, then head of the religion, that Bahá'ís should take the religion to the regions of Africa.  The first specific mention of Burundi (Urundi) was in May 1953 suggesting the expanding community of the Bahá'í Faith in Uganda look at sending pioneers to neighboring areas like Burundi(Urundi) as part of a specific plan of action.  The first settlers of the religion arrived in the region by June.  By 1963 there were three Bahá'í Local Spiritual Assemblies in Burundi-Ruanda.  Through succeeding organizations of the countries in the region, the National Spiritual Assembly of Burundi was first formed in 1969 but was successively dissolved and reformed a number of times - most recently reforming in 2011.  Even though the religion was banned for a time, and the country torn by wars, the religion grew so that in 2005 the Association of Religion Data Archives (relying on World Christian Encyclopedia) estimated just about 6,800 Bahá'ís in Burundi. Secularism in Israel shows how matters of religion and how matters of state are related within Israel.  Secularism is defined as an indifference to, rejection or exclusion of religion and religious consideration.  In Israel this applies to the entirely secular community that identifies with no religion and the secular community within the Jewish community which identifies with no particular division of the religion.  When Israel was established as a new state in 1948, a new and different Jewish identity formed for the newly created Israeli population.  This population was defined by the Israeli culture and Hebrew language, their experience with the Holocaust, and the need to band together against conflict with hostile neighbors in the Middle East.  This is not an identity with which Jews outside of Israel can easily identify.
Answer: Orthodox Christian