page_title: Aromanians
section_title: Aromanians within the Balkan nationalisms of the 19th and 20th centuries
hierarchical_section_title: Aromanians / History and self-identification / Aromanians within the Balkan nationalisms of the 19th and 20th centuries
caption_attribution_description: English: Sources are indicated on the talk file. Last cartographer are agree to be modified &amp; used, see my romanian discussion page april 2, 2016 21:51 (EEST).
context_page_description: The Aromanians or Macedo-Romanians are a Romance ethnic group native to the Balkans, traditionally living in northern and central Greece, Romania, central and southern Albania, North Macedonia, south-western Bulgaria, Montenegro, Croatia with the Dalmatic Mountains, Slovenia with the Istrian Peninsula, and all Serbia. The term Vlachs is used in Greece to refer to Aromanians, but this term is internationally used to encompass all Romance-speaking peoples of the Balkans and Tatra Mountains regions.
  Aromanians speak the Aromanian language, a Latin-derived vernacular very similar to Romanian, which has many slightly varying dialects of its own. It descends from the Vulgar Latin spoken by the Paleo-Balkan peoples subsequent to their Romanization. Aromanian is a mix of Latin and post-Big Migrations domestic language with additional influences from other surrounding languages of the Balkans, mainly Greek, Albanian, Macedonian, and Bulgarian.
context_section_description: A distinct Aromanian consciousness was not developed until the 19th century, and was influenced by the rise of other national movements in the Balkans.
  Until then, the Aromanians, as Eastern Orthodox Christians, were subsumed with other ethnic groups into the wider ethnoreligious group of the "Romans" (in Greek Rhomaioi, after the Eastern Roman or Byzantine Empire), which in Ottoman times formed the distinct Rum millet. The Rum millet was headed by the Greek-dominated Patriarchate of Constantinople, and the Greek language was used as a lingua franca among Balkan Orthodox Christians throughout the 17th–19th centuries. As a result, wealthy, urbanized Aromanians were culturally Hellenized and played a major role in the dissemination of Greek language and culture; indeed, the first book written in Aromanian was written in the Greek alphabet and aimed at spreading Greek among Aromanian-speakers.
  By the early 19th century, however, the distinct Latin-derived nature of the Aromanian language began to be studied in a series of grammars and language booklets. In 1815, the Aromanians of Budapest requested permission to use their language in liturgy, but it was turned down by the local metropolitan.
  The establishment of a distinct Aromanian national consciousness, however, was hampered by the tendency of the Aromanian upper classes to be absorbed in the dominant surrounding ethnicities, and espouse their respective national causes as their own. So much did they become identified with the host nations that Balkan national historiographies portray the Aromanians as the "best Albanians", "best Greeks" and "best Bulgarians", leading to researchers calling them the "chameleons of the Balkans". Consequently, many Aromanians played a prominent role in the modern history of the Balkan nations: the revolutionary Pitu Guli, Greek Prime Minister Ioannis Kolettis, Greek magnate Georgios Averoff, Greek Defence Minister Evangelos Averoff, Serbian Prime Minister Vladan Đorđević, Patriarch Athenagoras I of Constantinople, Romanian metropolitan Andrei Şaguna, the Wallachian and Moldavian rulers of the Ghica family, etc.
  Following the establishment of independent Romania and the autocephaly of the Romanian Orthodox Church in the 1860s, the Aromanians increasingly began to come under the influence of the Romanian national movement. Although vehemently opposed by the Greek church, the Romanians established an extensive state-sponsored cultural and educative network in the southern Balkans: the first Romanian school was established in 1864, and by the early 20th century there were 100 Romanian churches and 106 schools with 4,000 pupils and 300 teachers. As a result, Aromanians divided into two main factions, one pro-Greek, the other pro-Romanian, plus a smaller focusing exclusively on its Aromanian identity.
  With the support of the Great Powers, and especially Austria-Hungary, the "Aromanian-Romanian movement" culminated in the recognition of the Aromanians as a distinct millet (Ullah millet) by the Ottoman Empire on 23 May 1905, with corresponding freedoms of worship and education in their own language. Nevertheless, due to the advanced assimilation of the Aromanians, this came too late to lead to the creation of a distinct Aromanian national identity; indeed, as Gustav Weigand noted in 1897, most Aromanians were not only indifferent, but actively hostile to their own national movement.
  At the same time, the Greek–Romanian antagonism over Aromanian loyalties intensified with the armed Macedonian Struggle, leading to the rupture of diplomatic relations between the two countries in 1906. During the Macedonian Struggle, most Aromanians participated on the "patriarchist" (pro-Greek) side, but some sided with the "exarchists" (pro-Bulgarians). However, following the Balkan Wars of 1912–13, Romanian interest waned, and when it revived in the 1920s it was designed more towards encouraging the Romanians' "Macedonian brothers" to emigrate to Southern Dobruja, where there were strong non-Romanian minorities.
  While Romanian activity declined, from World War I on
caption: Transhumance ways of the Vlach shepherds in the past
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