Qarku_i_Çamërisë
Demografia
Grekët: Grekët etnike gjenden më shumë në komunën e Filatit, në veri të qarkut ku ndodhet Malësia e Murganës. Rajoni është malor me pak tokë pjellore dhe fshati kryesor në këtë zonë është Çamanda. Për shkak se rajoni nuk mund të mbajë një popullsi të madhe, në të kaluarën, grekët dërguan shumë emigrantë në Greqi ose në huaj. Grekët e rajonit përdorin një fjalë për vetë emërtimin e tyre Γκρέκη/Gréki që referohen veten si grekë, njëjtë si grekët e tjera të Epirit Green. Notes from the Balkans. 2005. f. 80. "I have already described some of what the word Gréki meant for people around Epirus; here, I want to take a look at its implications in a broader context. Before I went to Epirus, I had never heard the word, although I grew up in Greece. Hearing people use it sent me running to my collection of dictionaries, as it seemed odd that people would refer to themselves as Greeks using a word that did not seem to me to be—well, Greek. The word did not appear in any of the dictionaries precisely as it was spoken to me; the closest listed was Graikoi (Γραικοί): the plural form of Graikos (Γραικός) or Graikikos (Γραικικός). They are not exactly the same, though, for Gréki is spoken in Epirus with a hard G, not a soft one, and it is spoken with a stress on the first syllable, not the second." ; f. 81. "The word Gréki as it was used in Epirus seems to me to be one of the regional variations that fall into this kind of (Balkan) “erasure”: people I spoke with about it in Epirus understood it to be a multilingual word with no single “pure” origin; they most often associated it with Vlach and/or Aroumanian as well as Greek. In short, Gréki both is and is not a Greek word; it has overlapping associations, ones that become invisible in formal etymological descriptions of particular (separated-out) languages." ; f. 87. "Overall, then, the word Gréki was used in Epirus to refer to “ordinary Greeks” who were associated with a place that was considered not “ordinary” but instead somewhat generically Balkan, though unquestionably Greek (which is what allowed the area on the Greek side of the border to be uninteresting or irrelevant in nationalist terms, unlike Northern Epirus and parts of Thesprotia). The place was, to borrow Anna Tsing’s phrase, an “out-of-the-way place” (Tsing 1993). Using the word Gréki seemed to capture this ambiguous yet apparently unimportant and, in most other parts of Greece, unnamed form of marginality." ; f. 267-268. "Anastasia Karakasidou, who has worked in the Greek region of Macedonia to the east of Epirus, indicated in a personal communication that Gréki is also used there, and she confirmed that so far as she is aware, it is not used in southern Greece. And in another personal communication, Asterios Koukoudis, who has carried out a wide-ranging study of Vlachoi in the northern Greek region, suggested that Babiniotis “might not know that the term is still in use in some parts of Greece, not as ‘Γραικός’ with a ‘gamma’ but as ‘Γκρέκος’ with ‘gamma’ and ‘kappa’ at the beginning” (email, June 27, 2002; emphasis added)." dhe jo emërtimin kombëtare Έλληνες/Éllines, e cila është bërë e miratuar në kohët e fundit së bashku me të fjalës vendore Gréki. Green. Notes from the Balkans. 2005. f. 81. "In brief, I concluded that Gréki as it was used in Epirus marked something that remains unnamed in wider Greek discourses about Greekness." ; f. 82. "This etymological story is suggestive about the current relative unimportance of the term Graikos, something the word shares with Gréki: whereas “Hellene” and Romios carried highly politicized (and often opposing) meanings of Greekness, Graikos seemed to have fallen out of favor. That is, the word is not particularly strongly related to nationalist discourses of Greekness, which is also the case for the word Gréki: people in Pogoni used Gréki to describe the condition of not being anything in particular, of being generically Greek, as it were, and it did not seem to have any political overtones—at least, not in terms of nationalist discourses within Greece as a whole. Gréki was used, in my experience, only when people wanted to refer to the fact that they were not Vlach, Sarakatsani, Northern Epirot, and so forth, but “just Greek,” without any of these specific identifying labels. There are two important differences between Graikos and Gréki: first, that Gréki is used only in some parts of Greece, whereas Graikos is used throughout the country (as are Ellinas and Romios); and second, while Graikos carries some self-denigrating connotations, Gréki was morally neutral, a way of describing what a person is not (Vlach, Sarakatsani, etc.), as opposed to what he or she is. This seems to be a literally peripheral word to denote, or assert, a lack of distinction associated with a peripheral part of Greece. Nevertheless, the word is distinctive, in that it was used specifically in this region to refer to some people specifically from this region (the ones who apparently lack distinction): there seemed to be something unnamed being named in the use of the word Gréki, something that does not belong to the wider nationalist discourse about Greekness." ; f. 83. "In sum, the key distinguishing characteristic of the word Gréki as it was used by people I met in Epirus and as described by Koukoudis for Vlachoi seems to be in the association of the word with Balkan “mixture,” rather than the competing (nationalist) origin stories implied by “Hellene” and Romios; Gréki means “just Greek” in a nondescript, implicitly Balkan kind of way. When people used it in Epirus, it seemed to evoke this sense of a particularistic, located lack of visibility: of being Greek, but being Greek in a way that was not clearly distinct within current discourses." Me shkëmbimin e popullsive midis Greqisë dhe Turqisë në 1923, disa grekët refugjate u zhvendosën në Çamëri. Këto grekë janë shpërndarë nëpër qendrat urbane dhe fshatrat, që u vendosen dhe u krijuan nga shteti greke për ato. Për shembull, vendbanimi Nea Selévkia (quajtur Dushku nga populli shqipfolës vendas) është e banuar nga grekë turqishtfolës nga Silifke, Turqi. Pas largimit të shqiptarëve myslimanë nga rajoni, grekët nga këto zona dhe rajone të tjera të Epirit greke, ishin zhvendosur në fshatrat çame. Për shembull, pothuajse të gjithë fshatarët greqishtfolës nga fshati malor Llabanica tani banojnë në fshatin fushore Varfanj. Në kohët e fundit, edhe grekët nga Shqipëria janë vendosur në Çamëri në një numër të konsiderueshme.