In article <zanikos.735713342@sfu.ca> zanikos@kits.sfu.ca (Dimitrios Zanikos) writes:  >You make it sound as if the turks are as inocent as a teenaged virgin about >to get married.  Go and read about the atrocities commited by the turks  >against the Greeks during the period of time Greece was occupied by the >turks.  Now you expect that turks living in Greece should be treated like  So, the Greek educational system is also in a shambles. History shows  that within the last 170 years, Greeks played that game twice: They  used Istanbul Patriarch Grigorios in 1822 to instigate the Morea  rebellion that resulted in the massacres of the Muslim people. Again,  the Orthodox Patriarch Constantine V invited the Russian Czar Nicholas  II to invade the Ottoman Empire 'in the name of Jesus,' and save his  flock from Ottoman rule.   Source: "The 'Past' in Medieval and Modern Greek Culture," in Speros          Vryonis, ed., 'Byzantina kai Metabyzantina,' Vol I (Malibu,          Calif., 1978).  p. 161.  In the words of Professor Skiotis, "With savage jubilance, [the Greeks] sang the words 'Let no Turk remain in the Morea, nor in the whole world.' The Greeks were determined to achieve to 'Romaiko' in the only way they knew how: through a war of religious extermination."  Let me further improve this one for you. After the Ottoman Empire lost  World War I, the British landed in 1919 a 200,000 Greek army in Izmir  to exterminate the people of Turkiye. Are you suffering from a severe  case of amnesia? The tired and defeated Turks rose up, formed a National  Force under the leadership of Mustafa Kemal, and on August 30, 1922 they  annihilated the bulk of the Greek Army.  Now wait, there is more.    <<The Greek War of Independence brought disaster to the Jewish communities   in the Peloponnesos, where the revolution erupted in 1821. The Jews,   because of their close association with the Ottoman administration,   were massacred along with the Turks. The Jewish communities of Mistras,   Tripolis, and Kalamata were decimated; the few survivors moved north to   settle in Chalkis and Volos, still under Ottoman rule. Patras lost its   ancient Jewish community, which was refounded only in 1905.>>                                            Nikos Stavroulakis                                       'Athens-Auschwitz', page ix.    Source: Professor Stanford J. Shaw, 'The Jews of the Ottoman Empire and            the Turkish Republic,' New York University Press, New York (1991).    page 187:    <<...the disintegration of the Ottoman Empire which had been going on   for a century was disastrous for Ottoman Jewry. This was the age of   nationalism among the Christian subjects of the Sultan, starting with   the Greek Revolution early in the nineteenth century, which, based on   the Megali Idea, or Great Idea, sought to add to Greek kingdom Istanbul   and large portions of Anatolia, union of which with Greece was felt to be   the 'dream and hope of all'. The success of the Greek national movement,   provided more in fact by the intervention of the Great Powers than by the   efforts of the Greeks themselves, stimulated similar uprisings among the   other subjects in Southeastern Europe who had long been oppressed, not so   much by the Ottomans but, rather, by the Greek religious hierarchy which   dominated the Orthodox millet, leading first to pressure for religious   independence, granted to the Bulgarian Orthodox Exarchate in 1870, to the   Serbian Church in 1879, and to the Rumanian Church in 1885, with subsequent   aspirations for, and achievement of, political independence following...>>    page 188:    <<...They [new nationalist leaders] were greatly assisted in their    campaigns against the Ottomans both by the diplomatic and consular    representatives of the major Powers of Europe and also by Christian    missionaries, who emphasized feelings of Christian superiority and    hatred for Muslims and Jews which fortified the religious as well as    ethnic bases of their pursuit of independence.     Christian nationalism, based as much on religious as on ethnic identity,    soon resurrected the medieval bigotries which had devastated both Jews    and Muslims and consequently had driven them together in the past.    Vicious anti-Muslim and anti-Semitic movements developed, involving    large-scale persecutions and massacres carried out by invading armies,    by the independent states that resulted, also by Christian subjects    who remained within the Empire, particularly because of Jewish and Muslim    support for Ottoman integrity in fear of their fate in the emergent    nationalist states of Southeastern Europe. The results were explosive    and damaging.     The invading armies of Russia and Austria as well as the revolting    nationalists and, later, successfully established independent Christian    states, committed systematic genocide against Jews and Muslims throughout    the nineteenth century, despite Great Power admonitions to the contrary    in the treaties of Paris (1858) and Berlin (1878),...>>    page 188:    <<...As the peoples of Southeastern Europe achieved their independence,    their Muslim and Jewish minorities were systematically persecuted and    massacred, and those who survived were driven beyond the ever-shrinking    boundaries of the retreating Ottoman Empire in a kind of slaughter which    had not been seen since the dispersal of the Jews from Palestine centuries    earlier.     This sort of genocide had begun as long before as the late sixteenth    century, with the Rumanian Principalities taking the lead, as united    Rumania did subsequently during the later years of the nineteenth    century. In 1579 the ruler of Moldavia, Peter the Lame, banished its    Jews because of their competition with its Christian merchants. When    Prince Micheal the Brave revolted against the Ottomans in the Rumanian    principalities of Wallachia and Moldavia in 1593, he ordered the massacre    of all the Jews as well as Turks in Bucharest.>>    page 189:    <<The slaughter continued well into the nineteenth century. When the   Greeks revolted against Ottoman rule many Greek volunteers coming from   Russia and the Principalities to join in the effort slaughtered and   plundered the Jewish communities along their paths as they went through   Moldavia and Wallachia toward Greece.>>    page 190 (second paragraph):    <<When Venice occupied the island of Chios in 1694, its Jewish population    was either massacred or deported and all Jewish communal and personal    property was stolen by the native Greek population, leaving those Jews    who returned in utter poverty and reduced to begging, no longer able to    compete with the Greeks in trade or commerce.>>    page 190 (third paragraph):    <<Jews living in Greece and the Rumanian principalities suffered terribly    because of their support for Ottoman rule. When the Greek nationalist    movement Philike Etairia started its uprising in Wallachia and Moldavia    during the spring of 1821, hundreds of Jews and Muslims were killed by    the Greeks who lived there as well as by native Wallachs [14]. During    the height of the Greek revolution, five thousand Jews were massacred    in Morea along with most of the Muslim population, numbering about    twenty thousand in all [15]. In Tripolizza alone 1,200 Jews were    massacred along with uncounted Turks [16].  Reverend John Hartley,    after describing the carnage, concluded 'Thus did Jewish blood, mingled    with Turkish, flow down the streets of captured city. The sons of Isaac    and the sons of Ishmael, on this as well as on every occasion during the    Greek Revolution, met with common fate. Their corpses were cast out of the    city, and, like the ancient sovereign of Judah, they received no burial    superior to that of an ass.' [17] Jewish communities on the islands of    Sparta, Patras, Corinthos, Mistra, and Argos were wiped out by bands of    Greek rebels along with those of Thebes, Vrachori, Attica and Epirus [18].    The surviving Jews fled to the island of Corfu, where Jews who had fled    from Italy, and the Iberian Peninsula had lived in peace and prosperity    under the Venetian rule since the twelfth century, though divided into    rival Greek and Italian communities. It was not long, however, before    it too fell victim to the Greek Revolution, leading to savage repression    and massacres of Jews, forcing the surviving members of the two communities    to come together for self-defense for the first time. Throughout the years    of Greek revolution, Greek nationalists went from town to town on the    mainland and from island to island in the Agean, exterminating all the    Jews and Muslims they could find, many along the roads as they desperately    fled to safety in what was left of the Ottoman Empire. Contemporary    accounts relate that the Greeks left the murdered Jews and Muslims lying    exposed so their bodies could be torn apart by the buzzards [19]. Most of    the Jews who survived these massacres fled across the Agean in small boats    to Izmir, thus starting its rise as one of the leading centers of Ottoman    Jewish life during the nineteenth century. Only in Northern Greece,    particularly in the areas of Janina and Salonica, were the Jews and the    Turks able to successfully resist the Greek assaults, thus saving their    populations from massacre as well [20]. During the remainder of the 19th    century, particularly during the Greek-Turkish war in 1897, those Jews    who remained in Greece in the areas of Athens, Chalkis, Larissa, Corfu    and Crete suffered severe persecution and massacre, forcing thousands    more to emigrate into Ottoman territory, particularly to Salonica and    Izmir [21].>>     page 193 (last paragraph):     <<The inclusion in the Treaty of Berlin of stipulations providing    protection for the Jewish and Muslim minorities in Southeastern Europe    stimulated more popular anti-Semitic and anti-Muslim hysteria in all    the countries involved, with blood-libel accusations once again being    used as pretexts for attacking and ravaging Jewish quarters as well as    for new tactics for boycotting Jewish shopkeepers, merchants and    professionals, a movement which was quickly adapted by the Christian    millets in the major cities of the Ottoman Empire. Because the Bulgarians,    Rumanians and Greeks correctly regarded the Jews as supporters of the    Turks, both Jews and Turks were expelled from these countries in equally    atrocious and brutal manners. Their property was plundered and their    homes and shops taken over without compensation, while the survivors    fled in desperation to Edirne and Istanbul. While official statements    subsequently were issued granting equal rights to Jews, little was done    in fact and they continued to be persecuted regularly well into the    twentieth century.>>    page 194 (last paragraph):    <<Things were not much better elsewhere in Southeastern Europe or the    Greek islands of the Agean and the eastern Mediterranean. In 1891 the    Jews on Corfu were subjected to severe persecution by local Greeks due    to the revival of the old ritual murder accusations [26]. Many of    those who survived found refuge in Ottoman territory with the help of a    popular subscription drive carried out in Istanbul under leadership of    the Banque Camondo. In 1881 and 1884, and again in 1892 and 1903,    thousands of Jews came to Ottoman territory as a result of pogroms    in Russia which went on between 1881 and 1921 with only slight periods    of respite. In 1899 Jewish families arrived in Istanbul in flight from    persecution in Vidin, in independent Bulgaria.     The conquest of Ottoman Thrace and Macedonia by Greek and Bulgarian    forces during the Balkan Wars (1912-13), including Salonica, Corlu,    and Edirne, was followed by general attacks on Jews, their synagogues,    homes and shops, in both countries [27], resulting in a renewed exodus    toward Istanbul and beyond. Two reports from Salonica graphically    described the situation caused by the invading armies:        'All the self-interested justifications of the newspapers of Europe,       all the lies which they have used to cover up the truth, can never       destroy the impression of the terrible anguish which has marked the       entry of the Greeks in Salonica. A week of terror and horror one can       never easily forget. The Hellenes now cruelly feel today all the       damage that the explosion of hatred by the (Greek) population has done       to their cause. The mob has shown itself odious and the government       weak...The incompetence of the Greek administration and the horrors       inflicted by the soldiers has put them in a terrible situation. The       consuls guaranteed the absolute safety of the Muslims, but sixty of       them were massacred in a single night....'[28]       'It wasn't only irregulars (Comitacis) who massacred, pillaged and       burned. The soldiers of the Army, the Chief of Police, and the high       civil officials took an active part in the events at Serres. Out of       6,000 houses, 4,000 were burned. Almost 1,200 shops were consumed by       flames and destructive bombs. The (Jewish) population lost all, and       without even anything to wear is in despair. Everyone wants to       emigrate...'[29]     page 196:      <<As a result of these assaults, massacres, and forced deportations from    the independent countries of Southeastern Europe, the Ottoman Empire    received literally thousands of Jewish refugees who joined the Muslims    who survived the persecution, flooding into the Empire...>>  [14] Shlomo Rozanes, Korot Hayehudim Beturkiyah Vebeartzot Hakedem:     Hadorot Haachronim (Jerusalem, 1945), pp.42-44, cited Yitzchak Kerem,     'The Influence of Anti-Semitism on Jewish Immigration Patterns from     Greece to the Ottoman Empire in the 19th Century', pp.2, 14.  [15] Maxime Raybaud, Memoires sur la Grece, pour servir a l'histoire de la     Guerre de l'Independence (2 Vols, Paris, 1824), pp.5-19; Galante,     Turcs et Juifs (Istanbul, 1932), 76-77.  [16] Rev. T.S. Hughes, Travels in Greece and Albania (2nd edn, 2 vols,     London, 1830), II, 194-95.  [17] Rev. John Hartley, Researches in Greece and the Levant (London, 1831),     207, quoted in Yitzchak Kerem, 'Jewish Immigration Patterns from Greece     to the Ottoman Empire in the Nineteenth Century', published paper     delivered at the Comite International d'Etudes Pre-Ottomanes et Ottomanes,     VIII Symposium, 'Decision-Making and the Transmission of Authority     in the Turkic System', University of Minnesota, Minneapolis,     Minnesota, 14-19 August 1988, p.4.  [18] Hartley, ibid., pp.206-7, William Martin Leake, Travels in Northern     Greece (2 Vols, London, 1835) II, 231-32, 609; Errikos Sevillas,     Athens-Auschwitz (Athens, 1983), p.ix, quoted in Kerem, ibid., p.14.  [19] Documented in Kerem, ibid., pp.14-19. Pearl L. Preschel, The Jews     of Corfu (Greece), Unpublished Ph.D. dissertation, New York University,     1984. Goerge Finlay, History of the Greek Revolution (London, 1861),     172, 179-86; See also 'Greece', EJ VII, 876-77.  [20] Yoannina Vasdraveli, Ee Thessaloniki: Kata Ton Agona Tis Aneksantizias     (Salonica, 1946), pp.19-35; Yitzchak Kerem, An Outline of the History     of Jews of Selonica (in Hebrew) (Museum of Kibbutz Lahoma, Getaot, 1985),     p.21, quoted in Kerem, ibid., p.15.  [21] Kerem, ibid., pp.8-12, 'The Persecution of the Jews', Times (London),     16 May 1891; A. Ablagon to AIU, 19 October 1898, AIU, Grece VIII.B.34,     Schaki (Larissa) to AIU, 23 August/4 September 1893, BAIU, Grece,     Deuxieme Serie, no.18, 1er et 2e Semestre, 1893; Elia Fraggi (Larissa)     to AIU, 5 June 1874, AIU Grece, I.C.22; Larissa AIU represantatives     to AIU, 23 June/5 July 1897, AIU, Grece II.B.16; Jewish Community of     Canea leaders in Samos to AIU, 3 March, 1897, AIU, Grece VIII.B.35.  [26] Pearl L. Preschel, The Jews of Corfu (Greece), Unpublished Ph.D.     dissertation, New York University, 1984.  [27] Leon Sciaky, Farewell to Salonica: Portrait of an Era (New York, 1946);     Edgar Morin, Vidal et les Siens (Paris, Seuil, 1989), 55-67; Paul Dumont,     'The Social Structure of the Jewish Community of Salonica at the end of     the nineteenth century', Southeastern Europe V (1979), 33-72; Galante,     Turcs VIII, 18-21; Rodrigue, pp.178-80.  [28] A. Cohen, Ecole Secondaire Moise Allatini, Salonica, to AIU, Paris,    no.7745/7, 4 December 1912, in AIU Archives I C 49.  [29] Mizrahi, President of AIU at Salonica, to AIU (Paris), no.2704/3,    25 July 1913. In AIU Archives (Paris) I C 51.  ( AIU = Alliance Israelite Universelle, Paris. )  Need I go on?  Serdar Argic