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Intervju so Vlav od Makedonija, za koj makedoncite se sloveni. Toa e interesno, bidejki kako razlisluva toj razmisluvaat i drugite vlasi
An Interview with Dr. Hristo N. Colakovski
by Robert Nicholas Talabac
CORRESPONDENT'S PREFACE: This piece developed in the first three months of 1993. Because of mutual busy schedules, I incorporated Hristo's written responses to my initial questionnaire with an 11 March 93 interview. Since I also drew upon discussions held with Dr. Colakovski since he first arrived in the United States four years ago, I asked him to read the final draft to see if his memory corresponded with mine. This he has done.
For three reasons -- limited space, Balkan instability, and the Vlachs' precarious position there -- the resulting interview was not as probing as I would have preferred. However, I hope it informs readers about the little known Arumanian community of the former Yugoslavian Republic of Macedonia as well as allowing one of its professional citizens to express his passion for our unity and cultural continuance. I thank Hristo for his precious time and enthusiasm.
PERSONAL
[RNT] Before exploring the situation of our people in the former Yugoslavian Republic of Macedonia, please give us a brief introduction about yourself.
[HNC] I'm 36 and graduated from the Medical Faculty in Skopje. Following graduation, I served as General Practitioner at the Medical Center in Bitola until December 1988, when I left Yugoslavia. I came to the U.S. in April of '89 and completed the National Medical Board Exams in January 1992. In November 1992, I entered the National Resident Matching program, and after a period of interviews and selection, I will begin my residency in Internal Medicine this July.
[RNT] Your family and their history.
[HNC] My grandfather's grandfather, Sterio (Teja) Parits, was an intelligent, affluent and diplomatic man. He was an adviser to the residents of my home village of Nizopole: Arumanians, Slavs and Turks. Because of his standing, my family enjoyed great respect and full autonomy under the Ottoman Turks. In an accident, he severed one of his thumbs, so the Turks dubbed him Ciulac or "without thumb" in Turkish. Later, this was changed to the more Slavic sounding Colakovski.
His wife, Vasilica (ts-al Teja) was a striking woman. In fact, her nickname was Sirma (Arumanian for silkworm), which implies steadfast courage and generosity as well as physical beauty. She wore ciupari, dozens of gold coins dangled across the forehead. Also ciuprechi, a large silver hand-engraved belt. [Ed. Note: These were common features in the female costumes of the Southern Balkans, Turkey and the Middle East and signified wealth.]
My great-grandfather Kota al Teja Ciulac (Kosta Colakov) was born in Nizopole. An intrepid character, he was greatly respected for his diplomatic dealings with various brigands and rebels: Comits (Bulgarians), Andartes (Greeks), and Caceats (Albanians). His tactfulness was a crucial skill in defending both family and property at that time. He was honored with the Ilinden Medal and received a special pension for his activist role against the Ottoman Empire. He lived in Bridgeport for five years in the early 1900s. His brother, John Colakov, lived and died in Bridgeport and served in the US Army. My great-grandfather met his wife Migdala Nikola in Katerini, Greece (winter quarters for many semi-nomadic Farsharotsi and their livestock). She was born in Pliassa, Albania, and her family eventually emigrated to Katerini. After her marriage, the family came to the United States. I was her favorite great-grandchild and she spoiled me exceedingly.
My family employed shepherds and workers who cared for the sheep and other livestock. Some also worked the land. My great-grandfather died in 1960. He was the last member of the family to wear the classic Arumanian costume. My great-grandmother died in 1966.
My grandfather, Giogea al Kota al Ciulac (Georgi Colakovski), now 90 years old, and my grandmother, Pandora al Pandu al Tona (Pandora Colakovska), who is 83, were born and lived in Nizopole all their lives. They are in good physical condition today with excellent memories. Most, but not all, of my knowledge of family roots and Arumanian history was acquired through conversations with them, especially my grandfather. Besides Arumanian, they speak literate Greek and Macedonian (a Slavic language). My grandfather also speaks Albanian and a little Turkish. He was a master in the production of feta cheese and cashcaval, which was exported to America. He is a great storyteller, and I could not fall asleep until he told me one every night. My grandmother was a tailor skilled in designing our people's costumes.
My parents were also born in Nizopole where they finished primary school in Serbian and Bulgarian (under these respective occupations). There were no schools in Arumanian in Macedonia. After he finished high school, my father was admitted to Aviation school and served in the Yugoslav Air Force for two years. Afterwards, he returned to Macedonia and studied Economics. He worked as a commercial director until his death in 1985. It was a huge loss for our family and his Arumanian, Slavic and Albanian friends. He valued education as an important part of one's life and he loved to help people. My mother finished technical school and specialized in fabric machines. She retired after my father died and now lives with us in New York City. She is a wonderful person and takes good care of our children.
My sister Evgenia graduated from Law School in Bitola, where she worked as a lawyer. She speaks Arumanian as well as Serbo-Croatian, Macedonian, and Greek. While visiting us she is also studying English.
My wife, Theodora (family name Goga), is a computer consultant/analyst and has been working in New York City for many years. Her family originally came from Northern Greece and emigrated to Romania many years ago. She grew up in Bucharest and speaks Arumanian, Romanian, French, some Italian and Greek. My daughter Victoria of course speaks Arumanian with us. She is two. My son Nicholas was born on 6 January 1993 and is growing up fine.
[RNT] Tell me about Nizopole.
[HNC] I love Nizopole and miss it very much. It's a beautiful village at the base of famous Mt. Pelister. The area has unique fauna and flora and two pretty lakes near the summit called Pelister's Eyes. There are about 100 stone, two-story houses and about the same number of weekend houses owned by people from all over Macedonia.
Springtime is beautiful and the best season: the breeze across the fields and through the forests is perfumed with the scent of blooming wild flowers, herbs and pine trees. In summer, a wide variety of fruits fill the orchards. Nizopoleans from all over return to celebrate S'ta Viñera (St. Paraskeva). In autumn, the woods glow from the fusion of a hundred different colors. In winter, the whole village is serene under a glistening velenza. There is excellent skiing, I might add.
Population wise, two-thirds of the people are Arumanians. The remaining third are Slavs, Albanians and Sarakatsans (Greek). All these nationalities speak fluent Arumanian! We live together in harmony. Unfortunately, most of the remaining population consists of the elderly. It's a shame. We Arumanians in the Southern Balkans have to find a way to revitalize our villages.
[RNT] Do you think our people should choose one name to identify themselves and, if so, what should it be and why?
[HNC] Officially Armânj or Aromanj (Arumanians), but it is unavoidable that at times this will be used in conjunction with Vlachi (Vlachs). We've been called other names as well, such as Koutsovlachoi, Tsintsari,Karagouni, Macedoniani, Macedo-Romanians or Romanians, and but we should simply identify ourselves as Armânj or Aromanj.
[RNT] Some Vlachs balk at Armânj or Arumanian. They say they never called themselves that, but instead used Râmâni or Macedo-Râmâni.
[HNC] My family says Râmâni, too! Look, we can make ourselves dizzy over tribal affiliations. People can keep their regional accents, dialects, etc. in their daily conversations, songs, gatherings, etc. Agreeing on one international designation will facilitate research and distinguish us from the Romanian people -- and a single name will help us achieve some degree of unity. Let people use regional names in their villages or newsletters and among friends. I must add that we can not altogether reject "Vlach" because that's how we are found in historical documents, folk songs and, further, that's how we are known in Greece, Bulgaria and in Yugoslavia.
[RNT] Besides, Arumanians are how we are now classified in the West. What about Macedoneani or Macedo-Români?
[HNC] It's too political and too regional. What about our people who are not citizens of Romania or who do not come from Macedonia -- the ones in Greece or ex-Yugoslavia. What about the Vlachs who are Epirots, Thessalians or from Southern Albania or Serbia? It is not fair to them. I mean no offense to our people in Romania or to Romanians.
[RNT] Did your family experience any persecution for being Armânj?
[HNC] No. Not my family, anyway. I don't think it's healthy to reflect on this too much. But they were subject to assimilation. My family name, for example, went through several changes during various occupations of Macedonia: Ciolakovich under the Serbs, Ciolakov under the Bulgarians, Colakovski under Slavo-Macedonians. My relatives in Greece Hellenized theirs as well.
http://www.farsarotul.org/nl14_5.htm
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