European ethno-linguistic assimilation

Carolus I said:
There was some slave trade. Were pagan Slavs sold as Slaves to the Arabs? Afaik it is not a coincidence that the words Slavs and Slaves are quite similar (not only in English, but also in German, French, Spanish and surely in many other languages). But the Latin word (in antiquity) is servus.

Yes - word "slave" was coined in the Early Middle Ages from ethnonym "Slavs".

That was because perhaps Slavs were the largest ethnic group involved in European slave trade (perhaps 51% of overall share? or at least 30%? :)).

Slavs were on both ends of that slave trade - they were both the enslaving ones, and the enslaved ones.

Just like later in Africa when two African chieftains / tribes fought against each other, they captured slaves, and later these chieftains / tribes met with European merchants at the coast (at that time Europeans did not explore African interior), selling them their fellow Africans.

So I don't think that exclusively Non-Slavs are to be blamed for that. Various Slavic tribes and realms in "civil wars" also enslaved each other and were selling their kinsmen to foreigners. Though of course when foreigners raided Slavic lands they were also taking prisoners.

According to Medieval Church Law, a Christian could not be a slave. So Christian slave raiders had to look for sources of income in Pagan or Muslim lands. IIRC for a Muslim it was also forbidden to enslave a fellow Muslim. So Muslims enslaved Pagans & Christians, while Christians enslaved Pagans & Muslims.

Pagans could enslave everyone - including each other. :)

Jewish merchants also played an important role in slave trade in Early Medieval Europe.
 
but also at the Rhine which was part of the Frankonian Empire in the 9th century. Possibly they were allies or slaves of the Franconians and therefore some of them migrated to thre Franconian heartland?

Slavic communities at the Rhine were near modern Utrecht - perhaps settlers who were allowed to settle there, or prisoners of war settled there forcibly. There could also be a Slavic community in Switzerland in Wallis Canton - but here there is no consensus, some claim that those were Huns, not Slavs.

In Spain Slavs were partially mercenaries, partially slaves (many liberated later).

Slavs in Muslim Spain even established their own state - the Taifa of Dénia.

Here is an article about Slavic "Diaspora" in Muslim Spain (in English):

http://michalw.narod.ru/SlavicSpain.html

And here about Slavic "Diaspora" in Maghreb (in Polish):

http://www.taraka.pl/saqaliba_slowianie_maghrebie
 
Sorry, but I've heard opinion that Arab geographers simply didn't distinguish the people of the north very well and called everyone Slavs.
 
If you are interested, dr A. Nazmi has published a book called something like Arabic sources about Slavs or Arabic sources for the history of Slavs or something.
 
Sorry, but I've heard opinion that Arab geographers simply didn't distinguish the people of the north very well and called everyone Slavs.

This is as well discussed by the source I quoted, and its author disproves this idea.

He proves that Muslim sources were relatively well-oriented in the ethno-linguistic situation there.

You are registered on historycy.org, so you can check this essay on your own, here:

http://www.historycy.org/index.php?showtopic=91111&st=0&p=1049686&#entry1049686

Sometimes they confused other Northern groups with Slavs, but those situations were rare, and it is known when they did and when they didn't.

And such mistakes were not only in Arab sources. For example Helmold's "Chronica Slavorum" (German) counts Balts (Prussians, Lithuanians, etc.) as Slavs. Helmold also counts Hungarians as Slavs, which is a much worse mistake (because Baltic languages are indeed very close to Slavic, while Hungarian is not).

But in terms of ancestry, many Hungarians are indeed Magyarized Slavs. And Slovaks were "Northern Hungarians" throughout most of their history.

If you are interested, dr A. Nazmi has published a book called something like Arabic sources about Slavs or Arabic sources for the history of Slavs or something.

Yes I am interested, in what language is this book and what is the title (if you remember)?
 
I don't remember the title, but the book's in Polish, published by Dialog. A. Nazmi is working at the University of Warsaw, a very pleasant and cultured man.
 
As far as I know Arab sources referred to Christian Europeans in general as "Franks" http://en.wikipedia.org/wiki/Franks derived from the medieval kingdom of the Franconians.

The term Frank has been used by many of the Eastern Orthodox and Muslim neighbors of medieval Latin Christendom (and beyond, such as in Asia) as a general synonym for a European from Western and Central Europe, areas that followed the Latin rites of Christianity under the authority of the Pope in Rome. Another term with similar use was "Latins".
 
Not always. Rum as the general term is older. Of course, since Crusades etc it's definitely Franks
 
Am I correct in assuming that 'Rum' is 'Rome'?

yes, you are correct: http://en.wikipedia.org/wiki/Rûm;)

Later, because Muslim contact with the Byzantine Empire most often took place in Asia Minor (the heartland of the state from the seventh century onward), the term Rûm became fixed there geographically and remained even after the conquest by the Seljuk Turks, so that their territory was called the land of the Seljuks of Rûm, or the Sultanate of Rûm. But as the Mediterranean was "the Sea of the Rûm", so all peoples on its north coast were called sweepingly "the Rûm".

But it also refers to the Christian minority in the Middle East.
 
It only refers to Greek Orthodox amd Greek Catholic minorities, not to all Christians.
 
How were the ethnical groups identified? afaik Eastern Galicia was part of the Russian Empire or Austrian Empire, so formally they were all Russian or Austro-Hungarian citizens. Was it based on census (in which the ethnical or linguistical identity was included)?

In 1900 the Kingdom of Galicia and Lodomeria was an autonomous crownland within the Austrian part (Cisleithania) of the Austro-Hungarian Empire. The map is based on data from J. Buzek, "Rozsiedlenie ludności Galicji według wyznania i języka" ("Spatial distribution of population of Galicia by religious denomination and language"), published in Lviv in 1909. Buzek's study was based chiefly on data about languages and religions from the 1900 census of Austria-Hungary.
 
It is interesting to see that the situation in Eastern Galicia was somehow similar to Upper Silesia: an intermixed area and in both regions there was the same difference between the rural areas and the cities. Who were the Poles in Eastern Galicia? Were they the offspring of Polish settlers or were they Polonized Ukrainians/Ruthenians? Or was it a mix of both effects (as in Silesia)?
 
It is all of that, I guess: the gentry was largely polonised Ruthenians (Ukrainians). But also, note that much of these areas were completely, and I mean completely, de-habitated by Tatar raids, thus probably at least some of the, esp. rural, settlements were created there to make up for the loss of the previous population. Also, there were German and Armenian settlers, who got polonised very easily. It was one of major sources of polonisation. The Jews were also more likely to use Polish than Ukrainian, due to Polish domination over Ukrainians in the cities.
Also, what is interesting is that until the times of greek-catholic archbishop Szeptycki, who was devour Ukrainian despite the fact that his brother or so was a Polish general, there were many Polish-speaking and often Polish-conscious Greek-catholics, as well as Ukrainian-speaking and sometimes Ukrainian-conscious Roman-catholics.

There's a big difference between Upper Silesia and Galicia. The border between Polish and German rural areas was much better defined. In Upper silesia, only the area around Prudnik and Glubczyce had an actually majorly German population. However, part of the NW of the region was Polish-speaking, but protestant, and much less prone to Polish nationalism.
There were of course some islands of German rural settlements, like Bojków / Szynwałd (Schoenwald) used to be. But Germans were (apart from the aforementioned regions) almost completely reduced to cities and gentry, annnnnd also it was only the influx of immigrants due to XIX century coal boom, together with the kulturkampf, that made the German population rise significantly and introduced the most of current over-the-average number of Germanism into local Polish dialect. The people who emmigrated to USA from the region before it speak Silesian dialect of Polish without German loan-words.

On another hand, Lower Silesia, whose eastern part started out in early XIX century as an area of more insular ethnical status, in early XX century was an almost clearly German land, with only several villages next to the Upper Silesian and Major Polish borders still speaking Polish dialects.
 
Carolus I said:
Who were the Poles in Eastern Galicia? Were they the offspring of Polish settlers or were they Polonized Ukrainians/Ruthenians? Or was it a mix of both effects?

It was a mix of both effects, but it seems that to a large extent they were the offspring of Polish settlers. Eastern Galicia was earlier known as Red Ruthenia. That name applied to area of around 97,000 square km which was conquered by Poland in the 14th century, during the reign of King Casimir the Great. Soon after the conquest - at the beginning of the 15th century - the area was inhabited by almost 450,000 people, according to a new book by Leszek Podhorodecki's "Dzieje Ukrainy" ("History of Ukraine"), Warsaw 2014. According to Podhorodecki, in a document from 1353 King Casimir wrote - "I have captured Ruthenia with my people and the gates to this land must stand open for all of my people and merchants." Polish immigration to that region started in the 14th century, soon after the conquest.

Thanks to surviving documents from the 16th century, ethnic structure of 381 villages located in royal lands of Red Ruthenia could be established. In year 1565 ethnic Poles lived in 190 of those villages, and were majority of inhabitants in 21. The total population of those 381 villages were 11000 peasant families, of which about 10% were ethnic Polish families. Among inhabitants of towns and cities as well as among the nobility Poles were more numerous. As Squonk wrote, the nobility were to a large extent Polonised locals, but immigrant nobles - who were granted landed estates in these territories, usually by kings - were also among them.

According to Podhorodecki among immigrants were not only Poles but also Vlachs, Armenians, Germans and Jews. Among those immigrants were also many knights from Upper Silesia, who came when Duke Władysław II of Opole was the governor of Red Ruthenia (in period 1372 - 1378). But as Squonk mentioned in his post above, in that region Non-Polish ethnic groups were Polonizing themselves quickly - except for those which had different religion than Poles.

In the neighbouring (east of Red Ruthenia) province of Podolia Polish peasants were in year 1565 around 4% of all peasants (between 2% and 15% depending on region), while among inhabitants of towns and cities of Podolia, ethnic Poles were around 10% at that time (so 2,5 times larger percent than among peasants). If we apply the same proportion to Red Ruthenia, then it would mean that Poles were already 25% of inhabitants of towns and cities in 1565.

The scale of Polish colonization can be illustrated by the number (315) of Roman Catholic parishes established in Eastern Galicia between the 14th and the 18th centuries:



Compare the location of historical regions of Red Ruthenia and Podolia:



One century later, in year 1662, in the main city of Podolia - Kamyanets Podilsky - the ethnic structure among burghers taxpayers was as follows: 1072 (44%) burghers taxpayers were Poles, 696 (28,5%) were Armenians, 409 (16,8%) were local Rusyns (Ukrainians) and 261 (10,7%) were Jews. The main city of Red Ruthenia - Lviv - in year 1785 had the following religious structure: 51,2% Roman Catholics, 32,4% Jews, 13,5% Eastern Catholics, 0,7% Armenian Christians and 2,2% other religions. By that time (1785), the percent of Jews among the inhabitants of Lviv had already greatly increased - by comparison in year 1500 Jews were 6,6% of inhabitants, in 1580 they were 11,1% and in 1676 they were up to 30%. Other sources say that in the 16th century Jews were between 3% and 5% of inhabitants of Lviv.

Here is historical data for the city of Lviv (early numbers for Jews are more detailed because there was a special kind of tax collected only from Jews):



And here is the data for languages spoken by inhabitants of the city of Lviv:

Austrian censuses (before WW1) - every-day language:

Year 1880 - 91,870 Polish-speakers / 6,277 Ruthenian-speakers / 460 other Slavic / 9,587 other languages
Year 1890 - 103,999 Polish-speakers / 9,067 Ruthenian-speakers / 424 other Slavic / 12,621 other languages
Year 1900 - 120,634 Polish-speakers / 15,159 Ruthenian-speakers / 711 other Slavic / 21,168 other languages
Year 1910 - 172,560 Polish-speakers / 21,780 Ruthenian-speakers / 800 other Slavic / 6,825 other languages

Polish censuses (after WW1) - mother tongue / first language:

Year 1921 - 136,519 Polish / 19,866 Ukrainian & Rusyn / ??? other Slavic / 63,003 other (incl. 60,431 Hebrew and Yiddish)
Year 1931 - 198,212 Polish / 35,137 Ukrainian & Rusyn / 707 other Slavic / 78,175 other (incl. 7,796 Hebrew & 67,520 Yiddish)

Austrian 19th century censuses counted the following category:

Sprachenstruktur nach dem Kriterium "Umgangssprache" (conversational language / common speech / every-day language).

While Polish censuses after WW1 counted the following thing:

Mother tongue / first language (język ojczysty / la langue maternelle).

The largest percent of Poles (and Polonized locals) was perhaps among the nobility. The nobility was also the most likely group to become Polonized early on. Eastern (Greek) Catholic nobility also acquired Polish identity. Orthodox and Eastern (Greek) Catholic peasants, on the other hand, were not Polonizing themselves that easily. In the 19th century, during Austrian rules in Galicia, there took place even Ruthenization (Ukrainization) of large part of ethnically Polish peasants, especially those which lived in areas with Ruthenian majority, and those which converted to Eastern Catholicism (often that was the only choice when for example the number of Roman Catholics was so small that no Roman Catholic churches existed in a given neighbourhood). Austrian administration supported Ukrainian identity because their goal was to play Poles and Ukrainians against each other and to antagonize them.

On the other hand, the speed of Polonization accelerated among Galician Jews in that period (the 19th century). Especially Jews living in larger cities, including Lviv. By the time of World War 1, Jews of Galicia were more Polonized than Jews in any other region of former Polish-Lithuanian Commonwealth. Many declared Polish as their mother tongue.

All in all, the number of people declaring Polish as their mother tongue in Eastern Galicia before WW1 was higher than the number of Roman Catholics. Proportions of Roman Catholics to Greek Catholics and of Polish-speakers to Ruthenian-speakers in the census of 1910 were as follows:

Roman Catholics - 1,763,328
Greek Catholics - 3,284,433

Polish-speakers - 2,575,206
Ruthenian-speakers - 3,207,804

Some of those Ruthenian-speakers - mostly the Ruthenian-speaking nobility - identified as Poles (or with Poland), rather than as Ukrainians.
 
Squonk said:
The people who emmigrated to USA from the region before it speak Silesian dialect of Polish without German loan-words.

Indeed. What is interesting is that some of these communities of Polish-Americans from Silesia have preserved their Polish identity (unlike Polish Silesians who emigrated to Germany). Some of these Silesian-Americans still speak their old dialect (only with a lot of English loan-words now :)).

They have a website - they even posted there several videos from their trips to Poland, to Silesia and to Jasna Gora monastery.
 
In a survey from 2003, as many as 82% of Catholics in Belarus declared that they have Polish ancestry, including 66% with fully Polish ancestry and 16% from mixed families. In the westernmost Diocese of Grodno 95% of Catholics declared Polish ancestry, while in the easternmost Archdiocese of Minsk-Mogilev still as many as 73%.

Source:

http://www.kresy.pl/publicystyka,felietony?zobacz/czy-polacy-przetrwaja-na-bialorusi-#

Osobliwość Kościoła katolickiego na Białorusi
Pomimo ogromnych strat osobowych Kościoła katolickiego na Białorusi w wyniku II wojny światowej oraz zmian w narodowościowym składzie jego wiernych, w dalszym ciągu ich większość stanowią wierni zdecydowanie utożsamiający się z narodowością polską. Przeprowadzone w 2003 r. badania socjologiczne, które objęły 43 parafie, czyli 12 proc. ich ogólnej liczby, a w nich 860 osób w różnym wieku, poczynając od mających 12 lat, wykazały, że 63 proc. katolików na Białorusi uważa się za Polaków. W diecezji grodzieńskiej odsetek ten wynosi 80 proc., w pińskiej - 70 proc., w witebskiej - 57 proc., a w archidiecezji mińsko-mohylewskiej - 35 procent. Aż 82 proc. katolików podało, że ma pochodzenie polskie, w tym 66 proc. pochodzi z rodzin całkowicie polskich, a 16 proc. z mieszanych. Tylko 18 proc. pochodzi z rodzin niepolskich. Największy odsetek katolików polskiego pochodzenia, bo 95 proc., jest w diecezji grodzieńskiej, a najmniejszy w archidiecezji mińsko-mohylewskiej, bo 73 procent.

According to the same survey a much smaller percent of Catholics (even though over 4/5 declare Polish ancestry) still identify themselves as exclusively Poles (rather than Poles-Belarusians or exclusively Belarusians) - 63% in the nationwide scale, while 80% in the Diocese of Grodno, 70% in the Diocese of Pinsk, 57% in the Diocese of Vitebsk and just 35% in the Archdiocese of Minsk-Mogilev. So in the Archdiocese of Minsk-Mogilev the process of De-Polonization is more advanced than elsewhere.

It seems that this is still more than according to official Belarusian censuses, which most certainly underestimate the size of Polish minority - especially in central and eastern regions of the country. In official censuses only in the Grodno province the number of Poles is indeed equal to 80% of the number of Catholics (according to the census of 1999). However, a lot of these Poles are obviously not Catholics, because in several regions of this province there are more Poles than Catholics.

Source:

https://books.google.pl/books?id=II...epage&q=Goss 2002 Polacy na Białorusi&f=false

(it also describes census falsifications - for example those which reduced the % of Poles from 65,48% to 9,79% in Ostrowiec Raion from 1959 to 1970):



After WW2 the goal of new Soviet administration was to destroy the Catholic Church in Western Belarus (this had been done in Eastern Belarus already during the period between 1921 and 1939). Until 1953, as many as 90% of all priests who stayed in Belarus (others were deported to Poland together with their parishioners) were arrested. Over half of them were sentenced to 25 years in labor camps. Out of 387 Catholic churches existing in 1945, only 86 survived until 1986.

============================================

Here about census manipulations in Ukraine:

http://www.rp.pl/artykul/412422.html?print=tak

In this interview Stanisław Kostecki, chairman of the Association of Poles in Ukraine, says that in his own home region - Chemerivtsi Raion - the last Ukrainian official census counted only 9 Poles. While in reality the Polish community in this Raion numbers many thousands and recently they constructed 14 new Polish churches.
 
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