Qarku_i_Prevezës
Demografia
Ακόμη νοτιότερα και στο εσωτερικό της ελληνόφωνης ζώνης, παράλληλα με τις ακτές του Ιονίου, σχηματίζεται ο μεγάλος αλβανόφωνος θύλακας της Τσαμουριάς, που στο μεγαλύτερο μέρος του (με εξαίρεση την περιοχή της Κονίσπολης) πέρασε στην Ελλάδα με βάση το Πρωτόκολλο της Φλωρεντίας (1913). Στο θύλακα αυτό υπάγονταν από το σημερινό νομό Θεσπρωτίας οι επαρχίες Θυάμιδος και Μαργαριτίου και τα δυτικότερα χωριά των δύο επαρχιών Παραμυθιάς και Φιλιατών. Αλβανόφωνα ήταν και τα βόρεια τμήματα του σημερινού νομού της Πρέβεζας, όπως ο κάμπος του Φαναριού, η ενδοχώρα της Πάργας και τα παλιά παρασουλιώτικα χωριά του Ανω Αχέροντα (Ζερμή, Κρανιά, Παπαδάτες, Ρουσάτσα, Δερβίζιανα, Μουσιωτίτσα -τα δύο τελευταία υπάγονται διοικητικά στα Γιάννενα). Χωρίς να ταυτίζεται με το σύνολο του αλβανόφωνου πληθυσμού, η ομάδα των Μουσουλμάνων Τσάμηδων ήταν σημαντικό συστατικό του στοιχείο." Me luftërat Ballkanike dhe dëbimin e Perandorisë Osmane, rajoni i Çamërisë u bë pjesë e Greqisë. Gjatë gjithë periudhës midis dy luftërave, ndarjet serioze shoqërore kanë ndodhur dhe për shkak të politikave të qeverisë greke Lambros Baltsiotis (2011). The Muslim Chams of Northwestern Greece: The grounds for the expulsion of a “non-existent” minority community. European Journal of Turkish Studies. "The behavior of the Greek Army, in conjunction with the legislation implemented at the time, deeply affected the Muslims and confirmed the first serious fissure between the Christian communities and the Greek State on one side, and the Muslim communities on the other. Tensions between Muslims and Christians in the area began in the late 19th century when the Christian element gradually improved its financial and social status. Soon after 1912-1913 it had a major ally to fulfill its ambition: the Greek state..... The Greco-Turkish exchange of populations and the way it was implemented in the area was, we argue, a determining factor in the rift amongst the population. In fact the exchange seems to have gradually led Muslims to veer towards Albania in search of protection, and in general, led to the creation of stronger links between the Albanian state and the Muslim population of Chamouria. Albanian nationalism at the hands of Muslim villagers and elites was turned into a useful tool for exerting pressure on Greek state nationalistic demands such as the creation of Albanian schools first appeared after the mid 1920s. Albania was gradually viewed by the community as a kin-state..... The unwavering determination of the Greek state to include the Muslims of Chamouria in the exchange of populations, alongside policies that were implemented in the field and forced upon the local population, which were in turn augmented by the determination of local officers and the local Christian population, led to extreme effects on the ground..... In the 1930s it was obvious that the Chams were viewed as a hostile population and “a lost cause for “Hellenism””. Attempts to create any kind of viable links between the community and the Greek Administration were deemed fruitless as there were few limits imposed on the hard line policies apart from the consideration of the image of the state abroad and the policies of reciprocity applied concerning the Greek Minority of Albania, which in turn had become a major national issue after the Greek Army’s defeat in Asia Minor..... For the Greeks, Muslim Chams were by now a community that was not considered as equal and was certainly treated as inferior. It appears that this perception was so widely accepted that it was explicitly expressed in an official text..... Finally, so as to exercise better control over the minority, the Greek state created in late 1936 a new prefecture, that of Thesprotia, consisting of areas that previously belonged to the Prefectures of Ioannina (Yanina) and Preveza, embodying all the Muslim population." ndërmjet shqipfolësve ortodoksë, të cilët gjithnjë u bënë njëanshëm me shtetin grek, dhe e panë veten si grekë. Gjatë periudhës kësaj kohës, qeveria greke intensifikuan fushatën e saj në mesin e shqipfolës ortodokse në lidhje me gjuhën. Në vende që janë konsideruar me rëndësi demografike se kishin pak njohuri të gjuhës greke, institucione arsimor grek u hapën të tilla në fshtrat të qarkut i Prevezës si: Rrapeza, Kanallaqi, dhe Arca. Shumë fshatra të tjera në Frar, Çamofshatra, dhe Llaka e Lelovës ishin ende shqipfolës kryesisht gjatë kësaj kohë. Kurse shqiptarët myslimanë e panë veten si një minoritet shqiptar me të drejta të vegjël. Ka pasur disa shqiptarë myslimanë në qytetin Prevezë. Ata ishin dygjuhësh të shqipes dhe greqishtes. Më pas, këto tensione shpërthyen në një konflikt komunale gjatë Luftës së Dytë Botërore, ku shumë shqipfolës ortodokse u bashkuan me forcat vendor si EDES, ndërsa shqiptarët myslimane formuan një organizim paralel të quajtur Këshilla për të mbrojtur veten e tyre nga forcat greke. Për shembull, shqipfolësit ortodokse formuan gjatë më herët luftës grupa të armatosura dhe ishin të udhëhequr nga njerëz, të cilët më vonë u bashkuan me EDES, si Konstandin Koçnikolla dhe Vasil Ballumi prej krahinës Frar që vrau Jasin Sadikun nga Margëlliçi dhe përreth terrorizuan fshatra shqiptare myslimane. Kështu në 1943, pak para dorëzimit italiane, gjermanët pushtuan rajonin dhe disa shqiptarë myslimanë ndihmuan të sigurojnë furnizime ushqimore dhe rajonin. Operacionet e përbashkëta janë kryer në rajonin Frar kundër fshatrave shqipfolës ortodokse që rezultuan në plaçkitje, vrasje dhe vdekjen e rreth 300 civilëve. Në vitin 1944, shumica e myslimanëve shqiptarë u pastruan etnikisht nga rajoni, ndërsa shqipfolësit ortodokse mbetën. Pas kur shumica e popullsisë myslimane çame ikën për Shqipërinë në 1944, pak shqiptarë myslimanë kishin mbetur. Në vitin 1947 në zonën e Pargës, 113 myslimanë shqiptarë mbetën (7 meshkuj dhe 79 femra). Në regjistrimin të popullsisë greke të vitit 1951, u regjistruan 127 shqiptarë myslimanë për të gjithë Epirin adminstrativ. Disa shqiptarë myslimanë ende gjendeshin brenda dhe përreth Pargës deri viteve 1960-të, kur ata u larguan.