Archive for March, 2011

Monday, March 28, 2011 @ 03:03 PM Bluebird

To help family historians with Armenian ancestors from the Kars region, Bluebird Research has created an online map identifying and displaying the location of Armenian villages in the then Russian oblast of Kars circa 1900-1914.

These villages were from 1878 to 1917 in Russian Armenia (and this is how they are usually described in, for example, American and Canadian passenger lists, naturalisation records and census returns) but since the end of WW1 have been incorporated into Turkey.

Most of the village names have now changed – both modern Turkish and the old Russian, Armenian and indeed Turkish names are given on the map.

This map should be used in conjunction with our other recent (March 2011) posts on this subject.

Please click here to view the Armenian Villages in Kars Province map in Google Maps.

Wednesday, March 23, 2011 @ 11:03 AM Bluebird

When researching Croatian family history in Istria, one should not be surprised to find that names, both Christian names and surnames, do not appear in their expected forms. Just as in the diaspora a name may be changed to make it more pronounceable to an English speaker or to be typed on an English-language keyboard lacking the diacritical marks of Croat (so that Babić becomes Babich or Babitch, and Blažević becomes Blazhevich), so names were changed in Istria under Italian and earlier under Austro-Hungarian rule. The difference is that, under Italian rule, such changes were not always made voluntarily by the subject but imposed upon him or her by the state or the church. 

The Italians occupied Istria in November 1918 and within a few years had started to suppress Croatian (and of course Slovenian) national culture. In October 1919, religious education in Croat was forbidden in schools and measures begun to encourage parish priests to use Italian rather than the local vernacular in church services. In October 1923 a diktat was issued closing all Croat-language schools; they could only re-open if education was conducted in Italian. In January 1929, Croat-language newspapers were shut down. Most pertinently for our purposes, in November 1928 parents were forbidden to baptise their children using Slavic names, so in baptism registers from that date one should expect to see only Italian equivalents of Slavic names (unless the local priest defied the ruling). From April 1927, surnames, especially those which Italians regarded as having Italian or Latin roots, or claimed to have been translated from Italian and given Slavic suffixes, were to be italianised as well, so that Babić might become Babicci, and Horvat became Crevato. In April 1936 an official publication was issued prescribing the way in which names should be changed. 

These are but the legal manifestations of the pervasive creeping suppression of Croatian nationality in Istria during the inter-War period of Italian rule. Of course, some Croatians emigrated to the new Yugoslavia or to America, while a minority consciously opted for Italian culture. It can be expected that most, especially away from the larger towns, simply wanted to be able to get on with their lives and lived quietly, passively accepting the italianisation of the external forms around them and keeping their essential Croatian national identity intact. Those in positions of authority – such as teachers and priests – doubtless tried to continue using Croat where they could but switched to Italian if they had to. Roman Catholic parish registers – the baptism, marriage and burial registers – and the wonderfully informative status animarum documents, encapsulating a wealth of information about a family, usually evidence the pressure to italianise, and you should expect to see Italian spellings of names. However, this was seldom standardised, so that a single family surname can be rendered in different ways at different times. This demands constant alertness on behalf of genealogists, especially when surnames showed more significant alteration than a tinkering with the surname suffix. For example, one can expect a Croatian surname beginning with a K to be changed to a C, a name beginning with a Cu or a Ču sometimes changing to a Z depending on the spelling convention required when writing it in Italian, a name starting with Krm- or Krt- acquiring a vowel, and so on. 

 If you have roots in Istria and are interested in knowing more about your Croatian family history and ancestry, please contact us and we would be happy to provide you with an assessment of the research that can be done and an estimate of costs.

Monday, March 21, 2011 @ 02:03 PM Bluebird

Mary Edith Durham was born in 1863, the eldest child of parents Arthur and Mary Durham.  Her father, originally from Northampton, was a consulting surgeon in London. In the English decennial census returns, the family can be seen living comfortably, replete with domestic servants, at 82 Brook Street in the West End (in 1871, 1881 and 1891) and later at 20 Ellerdale Road in Hampstead (1901). Miss Durham received a private education before studying art at the Royal Academy (she is described as “artist, painter” in the 1891 census return) and then caring for her widowed mother. 

Miss Durham’s life abruptly took an unexpected course in the early 1900s, when she undertook a trip along the Dalmatian coast to Boka Kotorska in what is today Montenegro. Here she discovered a lifelong passion for the southern Balkans, initially all-embracing but gradually developing into partisan advocacy for the Albanians. She wrote many books and articles about Albania, Montenegro and Serbia, ranging from travel to anthropology to politics. 

In August 1931 she published a short piece called “Preservation of Pedigrees and Commemoration of Ancestors in Montenegro”, on the subject of ancestral awareness. 

She recalled firstly how she had attended a Montenegrin Orthodox church service on All Souls’ Saturday (Zadušna Subota) at which the members of the congregation handed the priest a list of the names of deceased ancestors to be remembered and prayed for. Durham called the list a čitulja, which means obituary but in this context more accurately a necrolog (a list of names of the dead to be commemorated). This custom was found among the Montenegrins and Hercegovinians but, she wrote, not among the Serbs. 

She then goes on to write: 

“In the Northern tribes of Albania, all the men know their pedigrees – or knew them when I was there. I did not know then that the pedigrees were of any value, or I could have collected plenty. They go back mostly to thirteen or fourteen generations. Owing to early marriage, generations are rather short… In this district – and formerly in Montenegro – knowledge of pedigree is most important to prevent the possibility of committing incest by intermarrying with someone descended from the same ancestor. I expect that that was at first the sole object of preserving these pedigrees, and that praying for the names therein was a later and Christian idea…  When I was in Njeguši in Montenegro, I was told of a couple who were just about to be married… The young man was from Bosnia. At the eleventh hour it was discovered he was her second cousin, his grandfather having emigrated. The match was at once broken off, and the girl was married against her will to another man, and the unlucky bridegroom left the country. I expressed sympathy with, and sorrow for, the couple. My informants were astounded: “On the contrary, we should be thankful the family had been saved from incest. We saw how necessary it is to keep pedigrees.”” 

These pedigrees, which appear to have been written rather than oral, were unlikely to comprise full reliable dates of birth, marriage and death, and were more likely a list showing the male line(s) of descent from an original paterfamilias.  Even so, 13 or 14 generations is impressive: assuming 20 years per generation and dating from 1915, it means that the Albanians in questions may have had a record of their ancestors going back to the mid-17th Century.

Friday, March 18, 2011 @ 11:03 AM Bluebird

Montenegro, or Crna Gora, is named after its “black mountain”. Mountain ranges bearing this name are of course common worldwide and in the former Yugoslavia there is another crna gora, being the Skopska Crna Gora of Macedonia. 

Skopska Crna Gora is located north and north-east of the capital, Skopje, stretching up towards the Macedonian border with Kosovo. Its villages tend to be in the valleys of the fast-flowing mountain streams running south to the river Vardar. The villagers were peasant smallholders, growing the usual types of crop, including grape vines, suited to the climate and soil and, in some households, additionally grazing sheep in the mountain pastures. 

Traditionally, the villages regarded themselves as being of either Serbian or Macedonian nationality. For example, Banjane, Čučer, Gornjane and Kučevište were Serb villages, while Gluvo, Ljubanci and Ljuboten were Macedonian. The differences – of language rather than culture – were exaggerated by the villagers, while the similarities between them were downplayed: for example, Serbs might jokingly refer to the Macedonians of the neighbouring village as “Bulgarians”. 

The villagers were, of course, Orthodox. They celebrated a family slava, being the saint’s day specific to the male line of the family. In all Skopska Crna Gora villages, residence is patrilocal, meaning that upon marriage women move into the household of the man’s family. Generally, village society strongly favoured marriage to a partner from the same village, and certainly of the same nationality, but a bride might well find that she must make allegiance to a new household slava

Both Serbs and Macedonians also celebrated their village slava. For example, the Serbs of the largest Crna Gora village, Kučevište, observed the village slava on Spasovden, being the feast day of Sveti Spas at Ascension, which is a movable feast taking place 40 days after Easter. Similarly, the Macedonian settlement of Gluvo celebrated the slava of Sveti Nikola annually on 22nd May. The churches in these two villages were dedicated respectively to Sveti Spas and Sveti Nikola, who effectively are their “patron saints”. 

Some of the larger villages had a minor chapel as well as the main parish church. These chapels also had their special slava each year: for example, Kučevište has a second slava dedicated to Sveti Atanas each 31st January. 

For more on the traditions of the Skopska Crna Gora, please refer to D B Rheubottom’s article “The Saint’s Feast and Skopska Crna Goran Social Structure” in the March 1976 issue of the anthropological journal Man.

Sunday, March 13, 2011 @ 02:03 PM Bluebird

The table below is a name concordance showing the Armenian settlements of Kars province (oblast) of the period 1900s/1910s. It is designed to be used in conjunction with the two extracts from late Imperial Russian gazetteers on this website – the 1902 and 1914 editions – to help Armenian family historians to locate their ancestral villages. Please contact us for further assistance if required, or if you are interested in our professional genealogical research services.

The table gives a) the names as transliterated from the Russian Cyrillic in Imperial Russian official publications, b) their Armenian names in standard transliteration and c) their modern Turkish names.

All errors are the blogger’s own. Additions and corrections are welcomed.

Russian name Armenian name Modern Turkish name
Kars Kars Kars
Zaim Zayim Harmanlı
Matsra Mazra Mezra
Dashkovo Dashkov Yalınkaya
Norashen    
Bulanih Bulangh Bulanık
Kani-Kei Ghani Gelirli
Karakala Karakala Merkezkarakale (Karakale)
Chermali Chermali Çerme
Berna Berna Koyunyurdu
Has-Chiftlik Khas-Chiftlik Hasçiftlik
Germali Gyarmali Kaynarlı
Giudali Gyodali Güdeli
Karahach Garaghach Başkaya
Sogiutli-Abad Abat-Sogyutli Atayurdu
Chigirgan Chghrdan Çığırgan
Hapanli Ghapanli Hapanlı
Bozgala Bozgala Bozkale
Begli-Ahmed Beghli-Ahmed Benliahmet
Orta-Kilisa Ortakilisa Ortalar
Kizil-Chahchah Kzil-Chaghchagh Akyaka (Garmirçağatsk)
Uzun-Kilisa Uzunkilisa Esenyayla
Aguzum Aghuzum Küçükaküzüm
Pirvali Pirvali Büyükpirveli (Eski Pirveli)
Odzhah-Kuli Ojakh-Ghuli or Arapi n/a (in Armenia)
Kiuruk-Dara Ghyurakdara, Gyurakdara Kürekdere
Poldirvan Paldrvan Duraklı
Parget (Bolshoy) Metz Parkit Büyükçatma
Bash-Shuragel Bash-Shoragyal Çetindurak
Tihnis-Stariy Hin Tegniz Kalkankale
Tihnis-Noviy Nor Tegniz Kalkankale
Ashaga-Kyadiklyar Nerkin Gyadiklar Ayakgedikler
Bayrahtar Bayraktar Bayraktar
Gamzakyaryak Ghamzakyarak Hamzagerek
Gerhana Gorghana Eşmeyazı
Araz-Ogli Arazi Arazoğlu
Dzhala Jala Esenkent
Adzham-Mavrak Acham Mavrak, Ajam-Mavrag Bekler
Karmir-Vank Karmir Vank Yağıkesen
Koshevank Khoshavank n/a (in Armenia)
Kuiodzhuk Ghuyujugh Kuyucuk
Tazakend Tazakend Tazekent
Bash-Kadiklyar Bash Gyadiklar Başgedikler
Oguzli   Oğuzlu
Orta-Kadiklyar Orta Gyadiklar Ortagedikler
Agdzhakala Aghjaghala Akçakale
Kadik-Satilmish Gyadik-Satlmish Gediksatilmiş
Parget-Maliy Pokr Parkit Küçükçatma
Dolbant Dolbandlu Dölbentli
Baikara Bayghara Baykara
Baiburt Bayburt, Paypert Bayburt
Ortakala Ortaghala Ortakale
Sogiutli-Prut Brut-Sogyutlu Söğötlü
Eski-Kazi Aksi-Ghazi Eskigazi
Karamamed Gharamahmed or Meghrashat n/a (in Armenia)
Bezirgyan Beyirgan Eskigeçit
Ardagan Ardahan Ardahan
Okam   Çayirbaşi
Urut Urut Bellitepe
Kagizman Kaghzvan Kağızman
Karabah Gharabagh Karabağ
Kers Gers Günindi
Har Khar Çallı
Enidzha   Yenice
Karavank Gharavank Taşburun
Changli Chankli Çengilli
poselok Todan   Esenkır
Zirchi Zrchi Yağlıca
Pivik-Armyanskiy Bvik Karaboncuk
Laloi-Mavrak Laloy-Mavra Dolaylı
Pakran Bagaran Kilittaşı
Akryak Agarak Derinöz
Dzhalal Jalal Celal (Celalköy)
Zibni Tzpni Varlı
Digor Tikor Digor
Elisavetinskoe Elisaveta  
Nahichevan Nakhichevan Kocaköy
Kosha-Kilisa Ghoshakilisa Şehithalit
Hoperan Goberan Gecikmez
Shadevan Shatevan Belencik
Bashkei with posel. Cholahl and Kara-Pungar Cholaghli and Gharapunghar Başköy, Çolaklı, Karapınar
Giulyantapa Gyulantara Beşyol
Sitagan Stahan Eşmeçayır
Ah-Kilisa Aghkilisa  
Armutli Armutlu Armutlu
Churuk Churuk Çardakçatı
Olti Olti Oltu
Dzhudzhurus Jurjuris Subatuk
Zardanes Zardanes Sarisaz
Tamrut Temrut Şendurak
Kubad-Eriuk Yoruk Derebaşi
Akryak Agarak Sindiran
Pertus Bardus Zömrüt
Olor   Olur
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Saturday, March 12, 2011 @ 03:03 PM Bluebird

The table below shows the Armenian settlements of Kars province (oblast) with their Armenian population as at 1913. A village (selo) or town (gorod) was located within a community (obshtina), and communities within a district (okrug). The table, with its companion for 1901, is intended to help Armenian family historians to locate their ancestral villages.

Unless otherwise indicated, all villages were entirely Armenian and were of the Apostolic (Gregorian) faith. 

The table uses simple transliterations from the Russian, without replacing hard signs or soft signs, and does not attempt to render the place names in a correct transliteration from the Armenian language. 

All errors are the blogger’s own.

Selo or gorod Obshtina Okrug Houses Population
Kars   Kars 3,178 10,250

The Armenian population in Kars included 194 Catholics and 35 Protestants.

Zaim Matsra Magaradzhik 26 307
Matsra Matsra Magaradzhik 119 1,175
Dashkovo Matsra Magaradzhik 87 759

This village was Armenian Catholic.

Norashen Matsra Magaradzhik 43 364
Bulanih Vezinkei Magaradzhik 55 436
Kani-Kei Magaradzhik Magaradzhik 165 1,009
Karakala Magaradzhik Magaradzhik 79 489
Chermali Chermali Magaradzhik 105 873
Berna Chermali Magaradzhik 140 1,198
Has-Chiftlik Garam-Vartan Garam-Vartan 57 336

The Armenian population included 95 Catholics.

Germali Karahach Garam-Vartan 64 485
Giudali Karahach Garam-Vartan 38 444
Karahach Karahach Garam-Vartan 36 270

This village was Armenian Catholic.

Sogiutli-Abad Karahach Garam-Vartan 29 298
Chigirgan Karahach Garam-Vartan 50 454
Hapanli Karahach Garam-Vartan 51 430
Bozgala Karahach Garam-Vartan 15 153
Begli-Ahmed Begli-Ahmed Garam-Vartan 254 1,890
Orta-Kilisa Orta-Kilisa Garam-Vartan 69 666
Kizil-Chahchah Kizil-Chahchah Kizil-Chahchah 283 2,243
Uzun-Kilisa Kizil-Chahchah Kizil-Chahchah 130 1,328
Aguzum Pirvali Kizil-Chahchah 54 406
Pirvali Pirvali Kizil-Chahchah 146 1,068
Odzhah-Kuli Ohchi-Ogli Kizil-Chahchah 113 952
Kiuruk-Dara Kiuruk-Dara Kizil-Chahchah 166 1,216
Poldirvan Kiuruk-Dara Kizil-Chahchah 131 1,183
Parget (Bolshoy) Parget Kizil-Chahchah 93 811

By 1913, Parget was a mixed Armenian-Turkish village, with a declining Turkish minority (396).

Bash-Shuragel Bash-Shuragel Bayrahtar 208 1,601
Tihnis-Stariy Bash-Shuragel Bayrahtar 33 290
Tihnis-Noviy Bash-Shuragel Bayrahtar 98 620
Ashaga-Kyadiklyar Gamzakyaryak Bayrahtar 97 647
Bayrahtar Gamzakyaryak Bayrahtar 70 538
Gamzakyaryak Gamzakyaryak Bayrahtar 158 1,133
Gerhana Gerhana Bayrahtar 96 880
Araz-Ogli Dzhala Bayrahtar 70 532
Dzhala Dzhala Bayrahtar 158 1,131
Adzham-Mavrak Adzham-Mavrak Bayrahtar 83 502
Karmir-Vank Adzham-Mavrak Bayrahtar 35 352
Koshevank Adzham-Mavrak Bayrahtar 47 357
Kuiodzhuk Adzham-Mavrak Bayrahtar 46 343
Tazakend Adzham-Mavrak Bayrahtar 29 245
Bash-Kadiklyar Oguzli Bayrahtar 161 1,065
Oguzli Oguzli Bayrahtar 135 1,028
Orta-Kadiklyar Oguzli Bayrahtar 72 540
Agdzhakala Kadik-Satilmish Dzhadara 56 600
Kadik-Satilmish Kadik-Satilmish Dzhadara 92 794
Parget-Maliy Kadik-Satilmish Dzhadara 47 530
Dolbant Dolbant El-Kechmaz 115 855
Baikara Baikara Engidzha 58 483
Baiburt Baikara Engidzha 97 916
Ortakala Baikara Engidzha 60 499
Sogiutli-Prut Baikara Engidzha 48 432
Eski-Kazi Baikara Engidzha 56 588
Karamamed Giullibulah Kizil-Dash 73 622
Bezirgyan Dalaver Kizil-Dash 32 357
Ardagan   Ardagan 145 894

Ardagan was a mixed town with a total population of 2,176. 287 of the Armenians were Catholics.

Okam Okam Okam 3 32

Okam was a mainly Kurdish / Turkish village (total population 422).

Urut Dadashen Koravensk 24 266

Urut was a mixed Armenian / Turkish village.

Kagizman   Kagizman 1,320 7,911

Kagizman was a majority Armenian town with total population of 10,181, including 2,042 Turks.

Karabah Karabah Kizil-Kilisa 114 1,046
Kers Karabah Kizil-Kilisa 142 972
Har Karabah Kizil-Kilisa 85 762
Enidzha Karavank Kizil-Kilisa 21 173
Karavank Karavank Kizil-Kilisa 49 439
Changli Changli Dzhamushli 85 790
poselok Todan   Oluhli 1 8

A single Armenian family residing among 77 Russian sectarians in a new settlement.

Zirchi Zirchi Zirchi 169 1,526
Pivik-Armyanskiy Zirchi Zirchi 59 719
Laloi-Mavrak Alyam Dzhamaldin 67 537
Pakran Pakran Dzhamaldin 86 796
Akryak Digor Digor 69 665
Dzhalal Digor Digor 54 396
Zibni Digor Digor 212 1,643
Digor Digor Digor 50 572

Digor was a mixed Armenian / Turkish village with a total population of 763.

Elisavetinskoe Digor Digor 38 332

Elisavetinskoe was a new Armenian Catholic village.

Nahichevan Nahichevan Digor 272 2,127
Kosha-Kilisa Karakurt Karakurt 57 590
Hoperan Mechetli Karakurt 64 564
Shadevan Mechetli Karakurt 63 657
Bashkei with posel. Cholahl and Kara-Pungar Bashkei Bashkei 228 2,393
Giulyantapa Giulyantapa Bashkei under 48 467

Giulyantapa was a mixed village with a Kurdish majority (579).

Sitagan Sitagan Bashkei 76 872
Ah-Kilisa Ortakala Bashkei 50 567

Ah-Kilisa was an Armenian Catholic village.

Armutli Armutli Bashkei 106 1,141
Churuk Armutli Bashkei 29 412
Olti   Olti 178 1,623

Olti had a mixed population of 2,058.  Two of the Armenian families (total 27 people) were Catholic.

Dzhudzhurus Bahchadzhuk Lespek 38 499
Zardanes Bahchadzhuk Lespek 13 211
Tamrut Bahchadzhuk Lespek 24 425

By 1913, Tamrut was a purely Armenian village.

Kubad-Eriuk Berdik Lespek 15 176
Akryak Kosor Kosor 31 401
Pertus Bardus Bardus 30 626
Olor Norpet Panaskert 20 188

Olor had a mixed Armenian, Kurdish and Turkish population. 82 of the Armenians were Catholic.

 

Source: 1914 Address-Calendar for Kars Province

Tuesday, March 8, 2011 @ 03:03 PM Bluebird

The Kars region was administered by the Russian Empire from 1878 to 1917. The table below shows the Armenian settlements of the then Kars province (oblast) with their Armenian population as at 1901. A village (selo) or town (gorod) was located within a community (obshtina), and communities within a district (okrug). The table, with its companion for 1913, is intended to help Armenian family historians to locate their ancestral villages.

Unless otherwise shown, all villages were entirely Armenian and of the Apostolic (Gregorian) faith.

The table uses simple transliterations from the Russian, without replacing hard signs or soft signs, and does not attempt to render the place names in a correct transliteration from the Armenian language.

All errors are the blogger’s own.

Selo or gorod Obshtina Okrug Houses Population
Kars   Kars 453 3,153
Orta-Kilisa Orta-Kilisa Garamvartan 42 560
Has-Chiftlik Garamvartan Garamvartan 18 321
Gyarmali Karahach Garamvartan 29 433
Giudali-Bozgala Karahach Garamvartan 34 433
Karahach Karahach Garamvartan 22 225
Sogiutli-Abad Karahach Garamvartan 18 224
Hapanli Karahach Garamvartan 31 327
Chigirgyan Karahach Garamvartan 53 361
Begli-Ahmed Begli-Ahmed Garamvartan 120 1,375
Zaim Matsra Magaradzhik 30 597
Matsra Matsra Magaradzhik 58 786
Bulanih Vezinkei Magaradzhik 21 243
Karakala Karakala Magaradzhik 43 464
Kani-Kei Magaradzhik Magaradzhik 69 741
Berna Chermali Magaradzhik 58 874
Chermali Chermali Magaradzhik 52 657
Kizil-Chahchah Kizil-Chahchah Kizil-Chahchah 150 1,750
Uzunkilisa Kizil-Chahchah Kizil-Chahchah 73 1,002
Odzhyah-Kuli Ohchi-Ogli Kizil-Chahchah 67 784
Kiuruk-Dara Paldirvan Kizil-Chahchah 81 927
Paldirvan Paldirvan Kizil-Chahchah 73 937
Aguzum Pirvali Kizil-Chahchah 38 425
Pirvali Pirvali Kizil-Chahchah 89 937
Parget (Bolsh.) Parget Kizil-Chahchah 49 417
Parget was a mixed Armenian-Turkish village, with a slight Turkish majority (521 population).
Bash-Shuragel Bash-Shuragel Bairahtar 120 1,376
Tihnis Bash-Shuragel Bairahtar 75 810
Adzham-Mavrak Adzham-Mavrak Bairahtar 54 517
Karmirk-Vank Adzham-Mavrak Bairahtar 19 223
Koshevank Adzham-Mavrak Bairahtar 29 295
Kuiodzhuk Adzham-Mavrak Bairahtar 35 323
Tazakent Adzham-Mavrak Bairahtar 20 212
Ashaga-Kadiklyar Gamzakyarak Bairahtar 55 532
Bairahtar Gamzakyarak Bairahtar 31 454
Gamzakyarak Gamzakyarak Bairahtar 87 954
Bash-Kyadiklyar Oguzli Bairahtar 74 935
Oguzli Oguzli Bairahtar 89 870
Orta-Kyadiklyar Oguzli Bairahtar 45 509
Araz-Ogli Dzhala Bairahtar 42 441
Dzhala Dzhala Bairahtar 89 864
Gerhana Dzhala Bairahtar 43 567
Agdzhakala Kyadik-Satilmish Dzhadara 30 398
Kyadik-Satilmish Kyadik-Satilmish Dzhadara 68 617
Parget (Mal.) Kyadik-Satilmish Dzhadara 45 430
Dolbant Dolbant El-Kechmaz 64 625
Baikara Baikara Engidzha 32 353
Baiburt Baikara Engidzha 52 645
Ortakala Baikara Engidzha 30 385
Sogiutli-Prut Baikara Engidzha 26 274
Eski-Kazi Baikara Engidzha 30 396
Karamamed Giullibulah Kizil-Dash 59 531
Bezirgyan Seldaglan Tapakent 26 256
Ardagan   Ardagan 22 187
Ardagan was a mixed town with a total population of 1,013 and with a Turkish majority (601).
Okam Okam Okam under 35 under 290
Okam was a mixed Armenian / Kurdish / Turkish village.
Urut Dadashen Koravensk under 25 under 211
Urut was a mixed Armenian / Turkish village.
Kagizman   Kagizman 286 2,301
Kagizman was a mixed town with total population of 4,131, including 1,700 Turks.
Karavank Karavank Kizil-Kilisa 50 350
Enidzha Karavank Kizil-Kilisa 10 106
Karabah Karabah Kizil-Kilisa 54 758
Kers Karabah Kizil-Kilisa 68 763
Har Karabah Kizil-Kilisa 56 586
Changli Changli Dzhamushli 47 578
Digor Digor Zibni 26 359
Digor was a mixed Armenian / Kurdish / Turkish village with a slight Armenian majority.
Akryak Digor Zibni 47 557
Dzhalal Digor Zibni 82 310
Zibni Digor Zibni 120 1,362
Nahichevan Nahichevan Zibni 148 1,647
Laloi-Mavrak Alyam Dzhamaldin 36 443
Pakran Pakran Dzhamaldin 52 614
Zirchi Zirchi Zirchi 109 1,299
Pivik (Armyansk.) Zirchi Zirchi 49 627
Kosha-Kelisa Karakurt Horosan 31 302
Hoperan Mechetli Horosan 35 411
Shadevan Mechetli Horosan 40 513
Bashkei Bashkei Bashkei 153 1,893
Giulyantapa Giulyantapa Bashkei 20 336
Giulyantapa was a mixed village with a Kurdish majority (471).
Sitagan Sitagan Bashkei 45 609
Ah-Kilisa Ortakala Bashkei 11 149
Armutli Armutli Bashkei 69 925
Churuk Armutli Bashkei 20 277
Olti   Olti 86 600
Olti was a mixed village with a total population of 952.
Dzhudzhurus Bahchadzhuk Lespek 35 371
Zardanes Bahchadzhuk Lespek 13 161
Kubad-Eriuk Bahchadzhuk Lespek 15 144
Tamrut Bahchadzhuk Lespek 24 321
Tamrut was a mixed village with 78 Turks.
Pertus Berdik Lespek 29 411
Akryak Arsenyak Kosor 30 292
Olor Norpet Panaskert 10 91
Olor had a mixed Armenian, Kurdish and Turkish population with a Turkish majority (135). Its Armenian population was Armenian Catholic.

 

Source: 1902 Address-Calendar for Kars Province

Tuesday, March 8, 2011 @ 12:03 PM Bluebird

During the twilight years of the Ottoman Empire, Macedonia – the vilayets of Kosovo, Monastir and Salonika – was a region experiencing great tension and flux. There was only a finite quantity of cultivable land, creating unemployment and under-employment and a movement of the landless to the towns. At the same time there was growing social unrest. Competing nationalist movements sought the allegiance of the population. Violence flared up, especially after Ilinden in 1903, and villages were razed and their inhabitants killed or made homeless. 

Against this background, emigration became an increasingly attractive option. This was particularly so as the rural population of Macedonia already had a well-established tradition of seasonal migration: migrant workers, usually younger men, worked elsewhere within the Ottoman Empire, usually over the summer, and then returned to their home villages each year. Therefore, emigration to America was seen as a logical extension of a customary practice. 

The numbers of emigrants taking the American option rose in the 1900s as push-factors in Macedonia increased. From modest beginnings – for example, 1,529 in 1903 – the number of emigrants to USA rose rapidly, peaking at 20,769 in 1907 and then, after a temporary drop caused by official attempts to stem the flow, increasing again to 18,405 in 1910. USA received a total of 108,323 immigrants from Turkey-in-Europe over the period from 1903 to 1912. Most of these headed to work in mines and factories in places such as St Louis. 

However, the term “immigrants” is slightly misleading. Many of the Macedonians heading to the US regarded themselves as temporary migrants, working and saving for maybe three years in America and then returning home to Macedonia. Moreover, many of the immigrants counted in the official figures given above were repeat migrants. In other words, they travelled to USA, returned to Macedonia, and then returned for a second spell in USA. Of course, a significant number of Macedonians did not return to Europe at all, or returned to Europe but them emigrated permanently to settle in US, or had intended to return home but never did due to the outbreak of WW1. 

This explains why it is not unusual for an American family historian with Macedonian roots to find their ancestor on incoming passenger lists arriving at East Coast ports on two or more occasions. 

Examining the passenger lists, the family historian will also notice that, as likely as not, the immigrant ancestor did not sail from a port such as Piraeus or Salonika (Thessalonika) close to home. International shipping firms such as the British Cunard Line opened branches in Florina, Koritsa (Korçë), Monastir (Bitola), Resen and other towns, which in turn operated through a network of local agents (often money-lenders providing tickets on credit), selling a passage from ports such as Southampton in England, Le Havre in France, Antwerp in Belgium, and Hamburg and Bremerhaven in Germany. The migrants usually reached these departure ports by rail, crossing the continent, often in groups of relatives and friends from the same or neighbouring villages. Just as a majority of the traditional seasonal migrants were young men, so the typical Macedonian immigrant in USA was a single man in his twenties or thirties, with a rural background; very few travelled with wives and fewer still with children. Perhaps three quarters or more of the immigrants from Ottoman Macedonia were Slavic (that is to say, Macedonian or Bulgarian: national affiliations were not necessarily fully formed at that date), the remainder being ethnic Albanians, Greeks, Jews, Vlachs and others.

Saturday, March 5, 2011 @ 01:03 PM Bluebird

Among the Californian Armenian community is a disproportionate number of descendants of immigrants from the small village of Karakala, or Kara-Kala, near Kars. On incoming American passenger lists and in naturalisation records, the place of origin of these immigrants will usually be shown as Russian Armenia, because the region around the city of Kars became the Russian Karsskaya oblast from 1878 to 1917. Before that period, the region was part of the Ottoman Empire and therefore a minority of US immigration records, especially for those Armenians born in Karakala before 1878, may state Turkey or Ottoman Empire, rather than Russia, as place of birth.

There is little to be found on the internet – at least, in the English language and of value to genealogists – about Karakala. There is confusion as to its exact whereabouts. The primary reason for this confusion is that the place name is not unique: there are multiple candidates. Furthermore, place names changed under modern Turkey and some Armenian villages were completely razed and have disappeared from the map. However, the true location of Armenian Karakala can be determined with confidence.

Imperial Russia, like other late 19th century empires, took a lively interest in demographics and ethnography (not least because nationalism needed to be monitored as the single biggest challenge to empire). Russian gazetteers of the period show the administrative geography (the hierarchy of local government from regional capital down to village), the population breakdown and usually something of the ethnicity (natsionalnost or nationality in Russian) of the inhabitants. The colossal 1897 Russian Census was a monument to just such a preoccupation with the population of empire.

Gazetteers for Kars oblast record the entire population down to the smallest villages of no more than 50 inhabitants. The gazetteers for the 1900s and 1910s show consistently that there were nine places called Karakala in Kars oblast. However, Armenian Karakala – the source of the Californian immigrant population – is readily identified. Each of the various entries for the settlements named Karakala gives the nationality of its population. In this respect, while cities and towns in eastern Anatolia were usually of mixed population, the villages in the hinterland tended to be occupied by a single people. Only one of the nine places named Karakala had an Armenian population: of the remaining eight, seven were Muslim villages, identified carefully as Kurdish, Turcoman/Turkish and even Karapapak, and one a Yezidi village.

Under Russian rule, Armenian Karakala seems originally to have been classed as an obshestvo (community) in its own right, with the nearby Turkmen selo or village of Hadzhi-Halil subordinate to it, within the okrug (or district) of Magaradzhik (itself a Greek village). However, later Karakala lost its obshestvo status and became simply a selo like Hadzhi-Halil in Magaradzhik obshestvo in Magaradzhik okrug. The other two villages in the immediate grouping were Azat (which was Greek) and Kany-Kei (another Armenian settlement).

Across Kars oblast, the majority of Armenian settlements were growing rapidly during the years leading up to WW1, due to natural growth (families were large) and in-migration. Karakala was an exception to this trend. In 1902, the village comprised 464 souls (as they are described in the gazetteers) residing in 43 households; by 1914, it had 489 souls living in 79 homes. All were Armenian.  The explanation for the relatively slow growth in population size and reduction in household size in Karakala is the significant emigration from the village to North America.

So where is Karakala? It is situated 17.5km SSE of Kars and is today called Merkezkarakale. The prefix Merkez simply signifies its location in Kars Merkezi, or the central district of the Kars province of modern Turkey: this name was not used during the Ottoman or Imperial Russian eras. 8km to the NNW is Azat; about 5km to the N is Magaradzhik, now called either Mağaracık or Ataköy in Turkish; 5km to the NW is Kany-Kei, now known as Gelirli; and 2km to the S is Hadzhi-Halil, now spelt Hacıhalil.

Bluebird Research has created two Google Maps showing a) Armenian Karakala in the context of the other Armenian settlements in Kars and b) Armenian Karakala along with the non-Armenian villages named Karakala. A third map shows Armenian Karakala in the context of the surrounding villages of different ethnicity or nationality.

There is an old photograph of the village of Armenian Karakala online. If one studies Merkezkarakale in satellite view at high magnification on the Bluebird Research Google Map, one thing that is noticeable and common to both photograph and satellite image is the village’s linear structure – essentially it is a single street with plots to the left and right set back at different short distances from the road. Although 100 or more years may have passed, and the village will have been rebuilt and extended, and perhaps shifted its centre of gravity, its basic plan seems remarkably similar today. The axis of the village is NW to SE. The road in the satellite view, extending off to the right half way down the village street (heading roughly N), looks like a more organic recent development. The old photograph seems to have been shot from an elevation and may have been taken on the rising ground SE of the village.

This is the only village named Karakala with a linear settlement plan in the former Kars oblast. If one looks at each of them in turn at high magnification on the Google Map, it will be seen that all of the others are organic, sometimes seemingly random clusters of low buildings. Merkezkarakale is the only one with the planned look and feel of a linear village. It has been suggested that Armenian Karakala was built shortly after the Russian administration arrived in 1878; if so, then this would be consonant with the appearance of a “modern” rectilinear and planned layout.

The next step in research is to try to find out if there are any surviving genealogical records for Karakala; and, if so, where they are held; and whether they cover both the Apostolic and the village’s burgeoning Armenian Protestant or Evangelical sect known as the “Jumpers” which generated many of the emigrants to California.

If you are a family historian with Armenian roots in Karakala, especially a descendant of one of the original immigrants – such as Katanian, Keosababian, Mooshagian, Nalian, Perumian or Shaharian or Stepanian – we would be delighted to hear from you.

Wednesday, March 2, 2011 @ 09:03 PM Bluebird

London’s Olympia again hosted the annual Who Do You Think You Are? Live exhibition last weekend. I attended on both Saturday and Sunday and spoke with many family historians from all sorts of backgrounds and with the full range of experience from complete beginner to jaded and cynical old-timer. 

Comparing this year’s WDYTYA event to last year’s, one has to say that the trends I wrote about in this blog have continued. All exhibition space was taken and there were some new exhibitors (such as Genes Reunited) and some returnees (Lincolnshire Family History Society, I believe). There has been no diminution in interest in family history in Britain. The show was busy every day and certainly it looked as though family historians were spending as if there were no recession. 

The American giant Ancestry hoovered up even more floor space than last year and seemed to be sporting taller stands. It is now floated on the US stock exchange and preparing to register offshore so as to evade UK corporation tax (a wheeze already employed by S&N Genealogy, with its myriad misleading web domains). 

This year is the Society of Genealogists’ centenary year and it was good to see them with a big footprint at the show and reasserting themselves at the heart of the world of British family history where they belong.   

It is always fun to check out the more niche stallholders, to meet with the nice folk at the Anglo-German Family History Society stand, to browse through the second-hand book shelves, and to boggle one’s mind at the astonishing volume and variety of records which have been indexed or transcribed by the unsung heroic family history society volunteers. 

This year, as last, the majority of the questions I took from family historians with roots outside the British Isles related to Ashkenazi Jewish ancestors from Russian Poland, usually via London’s East End. The problems brought to me were identical to last year’s too, as of course they would be, because this is necessarily the defining question of all such research: how to find out exactly where in Russian Poland an ancestor came from. The 1911 census of England & Wales too rarely gives a specific place name, although this year I was pleased to see a census return where the place of birth was recorded by the householder as “Lodge”, meaning Łódź (briefly renamed Litzmannstadt by the Nazis and the sad site of a notorious ghetto).  It is a sobering and depressing thought that each of these family historians of Jewish descent with whom I spoke last weekend is perhaps only here through luck, by virtue of an ancestor having the means, or the pluck, or the desperation, to get out of Poland before the Nazis rolled in. 

Incidentally, there is truth in the suggestions about the English Census Office producing both German language and Hebrew language 1911 census forms. Recently, I have seen one German and two Hebrew forms, the German one completed in German by the head of the household but the Hebrew ones filled in in English. However, this tiny number may represent the sum total of those German and Hebrew returns completed by householders in 1911, meaning that a great many unused foreign language forms printed by the Census Office must have been pulped. I wonder if one hundred years ago questions were raised in parliament about the waste of public funds…