Romano-catolicii din Moldova (Romania) - Roman Catholics from Moldavia - Romania - people so called csangos - românii denumiți ceangăi, Tchangos
The name "csango" is abusive and unacceptable, for the following reasons: Roman Catholics from the region of Moldavia - Romania THE "CSANGO" ETHNIA DOES NOT EXIST
An ethnic group cannot appear at once, only on the basis of the statements of a Szekely priest. An ethnic group is made up of people of common origin, the same long historical past - thousands of years (example: Roma - Gypsies - an ethnic group for over 1000 years since they arrived in Europe, to which are added several thousand years of existence in India), they have the same cultural values, a certain degree of kinship, a similar physical appearance, a typical physiognomy, a common language and common ancestors. From an ethnic point of view, Roman Catholics from Moldova can only be either Romanian or Hungarian, or of another ethnic group from the known and unanimously accepted ones (eg. Germans, Slavs, Chinese, etc.), but all historical, cultural evidence , ethnographic and biological (DNA tests) confirm that the so-called "csangos" are Romanian.
1. The name is arbitrary, being created by the Székely priest Péter Zöld, in 1780, without scientific arguments; 2. This name has no historical basis, not being based on history of a group of people, the Moldavian Catholics having the same history as the Romanian ethnic groups; 3. The name is ambiguous, because it does not define "csango", it does not establish criteria on the basis of which a person can be considered "csango" and give the possibility for anyone to be included in this category of people, without any justification; 4. Since the beginning of the name "csango", it has been used in a pejorative sense (having the meaning of mongrel). 5. The name "csango" has no scientific justification, being contradicted by historical, cultural arguments and DNA tests that confirm that the so-called "csangos" are Romanians;
The origin of the name “csango” The name "csango" was created in 1780, by the Szekely priest Péter Zöld, in his report "Notitia de rebus hungarorum qui in Moldova et ultra degant" . He traveled to the historical region of Moldavia (Romania), where the population is mostly Orthodox, but in the area there were important communities of Roman-Catholic Christians. About Roman Catholics in Moldova, the priest of the Szekler Zöld Péter noted that "... their clothing is cheap, Romanian and is worked by their wives ..." and that they are bilingual "... all know and speak Romanian and Hungarian ..." (in the current speech, use Romanian and Hungarian) but that "…speak Hungarian poorly…" (there is a mixture of Romanian and Hungarian words in the language used). Because there is no such name for these peoples, the Szekely priest Péter Zöld said about the Roman Catholics in Moldova that they are: csango-hungarian (in Romanian ceangăi-maghiari or, simply ... ceangăi). That is to say, those who speak a Hungarian language in mixture. The name "csango" was later taken over by other historians and was used by Hungarian propaganda to claim that these Roman-Catholic Christians from Moldavia would be Hungarians.
Originea romano-catolicilor din Moldova
The origin of the “csangos” from Moldavia The research of the origin of the csangos is long, full of mishaps and very often, vain searches. Their problem has constantly caught the attention of the teachers because of the Hungarian language that is heard through several villages in Moldavia, transmitted orally, without writing, with an incomplete vocabulary, having many Romanian words. In this long and laborious research work, an element of great scientific significance was forgotten: their Romanian language . It was believed that by silencing the original language of a population and substituting it with a foreign language, which did not fit and could never properly understand, its historical past could be buried in oblivion and absorption within the Hungarian population. Numerous scientific observers (historians, geographers) or simple travelers have reported with astonishment that the csangos, usually considered to be Hungarians of origin, have a characteristic Romanian physiognomy and tenaciously preserve the Transylvanian language, the old Romanian port, the folklore and the specific traditions of the Romanian people. Sever Pop linguist (1901-1961) author of the Romanian Linguistic Atlas, wrote “The female costume, from the region, has nothing Hungarian; on the contrary, it offers all the characteristics of the costumes in the mountain region of Moldavia ” . In 1887, Ballagi Aladár, the president of the Hungarian Geographical Society, visited the village of Cleja from Bacău county, an occasion he could not hide his surprise by saying that “… they appear to be Wallachians. Not only the port but also their physiognomy carry the Wallachian imprint… ” . In 1787, Count d 'Hauterive, secretary of the reigning Alexandru Mavrocordat, mentioned in a memoir that the Moldavian csangos are passionate dancers and skilled performers of Romanian dances. Speaking about Roman Catholics in Moldova, the historian Nicolae Iorga expressed admiringly the surprise with the Romanian dress of the csángos described by him "... with beautiful ports ..." , whose women wrap their heads "... in big white broboades, in all like this their size and the way in which they are trapped, with those of the girls and the wives of the mountain of Fagaras… ” , the great historian concluding that the csangos “… are not strangers as one might suspect… ” . In 1763, the bishop of Bacau, Stanislau Jezierski noted that "... in all Moldavia the number of Catholics increases only through the Catholics who come from Transylvania ..." and because these "Transylvanian Catholics belong to Hungarian zone ... Moldovans do not call them Catholics but Hungarians ... " . Also in 1763, Iosif Cambioli, the Prefect of the Franciscan Mission of Moldavia, noted “... for seven years now, the number of our Catholics has increased every day, not because non-Catholics would visit us, but because in Hungary and especially In Transylvania it has been and is hungry and now, since the peace between the Austrians and the Prussians came to an end, they have seized soldiers and that is why in this province they have come to whole families and a large number of youth from 14 years up, because from this age he enlisted in the army ... " . In the book Descriptio Moldaviae, Dimitrie Cantemir - mentioning the existence of Catholics in this territory - notes that they avoided saying that they were Hungarians and talking about them, they called themselves Catholics . The geographer Victor Tufescu (the founder of modern geography in Romania) noted that "... almost everywhere, in the csangos villages no Hungarian speech is heard and the so-called csangos from there are considered insulted if they are called Hungarians and not Romanians ..." . The Hungarian writer Ignácz Rózsa (1909-1979) who traveled through Moldova notes the total absence of Hungarian consciousness and the vigorous re-escalation of Romanian patriotism to the inhabitants of Luizi Călugăra, Bacău county. Excerpt from the book "The origin of the csangos people from Moldavia" - author Dumitru Mărtinaș
See comparative graphic
The proof of the origin of “the csangos” - DNA tests
Today's Moldavian Catholics are the descendants of the Romanians from Transylvania , mostly peasant servants, who went to Moldavia to live in privilege and not a few in Muntenia. The unusual growth of the Catholic population in Moldavia has led to the emergence of dozens of villages located in the middle basin of Siret, with an emphasis on Bacau, Neamt and lași. This departure in privilege appears only after a few rows of Transylania Romanians, taken out of the three medieval nations (Hungarians, Saxons and Szeklers), rose up demanding their rights, in Bobâlna (1437), in 1514 under Gheorghe Doja and in 1784 with Horea, Cloşca and Crişan. Deep in the horrors of the laws of the Werboczi Tripartite the Romanians were in 1764, according to the Austrian geographer Hacquet, "subdued by the other nations of the Principality on the most desolate and deserted lands, ... each Szeley or Hungarian being able to take possession of these places ... (the Romanian) in the mountains with his whole family, where he finds only rocks, or even forcing him to leave the country. ” Regarding the name of "Hungarians" with whom the Moldavian Orthodox called the Transylvanian Romanians, this was due, according to the bishop of Bacau, Stanislau Jezierski in 1763, to the fact that they were Catholics and they came from the Hungarian zone (Transylvania), which they left because of land dispossession, restriction of rights and increase of obligations, but especially of the lack of national recognition. Transylvanian Romanians joined the Catholic communities already existing in medieval Moldova (13th century), as a result of the missionaryism of Rome. The distorted idea, frequently conveyed and unfortunately appropriated by some, according to which at least by name we would be Hungarians, has its explanation in the Hungarian nationalist policy, which had its peak in 1898 under the control of the Budapest Ministry of Interior of the "Central Society" of Maghiarization of the Name ”. By virtue of the regulation of this society, and through the Hungarian Catholic priests, the Romanians received Hungarian names because "... by the Magyrization of the family name, that is, by national baptism, the one with a foreign name is received in the Hungarian Society" . An unquestionable historical fact supported by an official document, which never had a Romanian equivalent, the naming policy is an important inspiration for today's Hungarian political leaders. What greater machiavelism can exist if yesterday we were thrown from our land, and today we are baptized by "csango magyar" and called back with certificates of "Hungarian nobility"? It is as if the victim and the rider suddenly create such a love that the victim kisses the hand of the one who just stole his house and land. Because after 1990, a series of Budapest emissaries began to appear, demanding neither more nor less, as we, the followers of yesterday's privileges, to say that we are Hungarians. Baptizing us "csangos", that is, some kind of crooked Hungarians, suddenly became extremely caring about our fate and declaring us an archaic population devoid of intellectuals, it transforms our religion into a subject that induces the idea that what what is Catholic is automatic and Hungarian. From here until the conversion of Catholics into an ethnic minority, as the Finnish report - Titty Isohookana-Asunmaa -, is only one step. What has been done must be acknowledged, and because of the ignorance of our political class, or at least part of it, to which are added serious deficiencies in the field of our foreign policy and not least, of the county administrations that did not support Catholic localities. The formulations in this report are at least surprising given that prior to his writing there were reactions of some Catholic communities (in the town of Cleja from Bacău County 1995 and 1997) when the population rightly rejected the attempts of the U.D.M.R. and the Hungarian associations to distort their Romanian identity. Disappointed by the Catholic population, today, the few pro-Hungarian leaders have concentrated in 2-3 localities, where they reside, transforming their homes into "school and church", taking courses and officiating religious service in the Hungarian language. Absolutely "original" the solution is in fact illegal, violating both the legislation on the organization of education and the canon law. Taking advantage of the precarious endowment existing in some rural schools, especially in the field of computers, these leaders cram in some improper spaces, children of different ages and training, enticing them and conditioning the services offered by learning Hungarian. In this way, all the methodological, pedagogical and organizational norms necessary to be respected for the authorization of an educational institution, in accordance with the Romanian and European legislation, are violated. In addition to the few computers and textbooks received from Budapest, Hungarian priests from Transylvania and Hungary often appear in the area, who in the same places officiate the religious service in the Hungarian language. According to the canon law, foreign priests who come and officiate in these localities, violate the authority of the Bishopric of cowards, in the conditions in which they do not have the acceptance of the bishop of Iasi. These regulations are generally valid throughout the Catholic world. We consider that the issue of Hungarian language schools in the Catholic villages of Moldavia is under discussion, the supporters of this idea referring to a false precedent trying to find a historical legitimation, where it does not exist. Specifically, this is the initiative of the 1950s imposed by the Soviet power in Moscow on the Romanian communist authorities to introduce schools in the Hungarian language in Moldavia. In the historical context of that time, the motivations of the communist authorities towards the establishment of schools in Hungarian, were as original as possible, in accordance with the ideal of Soviet-billed internationalism. Failing to bring their Catholic communities closer to the ecclesiastical institution, the communist regime did not hesitate to unfairly place Catholics in the category of an ethnic minority, thus rendering an immense service to Hungarian nationalism. However, the communist authorities ignored precisely the opinion of those for whom they founded these Hungarian schools, namely Roman Catholics from Moldavia, who did not hesitate to naturally request their replacement with Romanian schools. The experiment imposed from outside that did not take into account the Romanian identity of the Roman Catholic population in Moldavia, was doomed to failure. Looking back, this argument is evident that the problem of Roman Catholics in Moldavia has profound political determinations outside Romania, so that the attempts to update generate the same reactions and attitudes of rejection among the Catholic communities. In this context relevant to the Romanian identity of the Catholics in Moldavia are excellent relations of coexistence with the Orthodox, between them there are never any inter- denominational problems or conflicts. Both the marriages and the coexistence in the same localities are testified and, more recently, the visit of the Pontifical Sovereign in Romania at the invitation of the First State of the Romanian Orthodox Church. The ever-increasing intensity of these provocative actions has demanded from us to find tools through which the Catholic communities of Moldavia can assert, for the first time, the Romanian identity. Under the conditions in which the pro-Hungarians, as mentioned above, set up a series of associations that have as founders the same 10-20 people without ever undergoing a public debate to know the support they enjoy (sic '), on March 17, 2001, 1000 Catholics delegated by 50 communities from Moldavia, in public meeting, laid the foundations of the Association of Roman Catholics "Dumitru Mărtinaş". The General Assembly was a long awaited occasion, in which the participants publicly affirmed their Romanian origin and protested against those who want to achieve their political goals on behalf of Roman Catholics. By a unanimous vote, the Association was mandated to promote the Romanian identity of the Roman Catholics in Moldova, canceling the hypothesis of their use in favor of foreign interests. For this, the first initiative of the Coordination Committee was the initiation of a correspondence with the Parliamentary Assembly of the Council of Europe, to which a representative material regarding the true state of affairs was sent. Despite this sad experience, the members of our community are hoping that their voice will be heard and heard by European authority, and in future decisions regarding them will be adopted in accordance with the principles and norms governing the European community. We say this with a clear reference to the principle of the European Union "unity in diversity", since we also represent a Romanian component of the European family, of Roman Catholic religion. Ultimately, being part of the great European Catholic community, as Romanians we represent a bridge over the imaginary cultural line drawn by Samuel Huntington. This clarification wants to nullify the idea that beyond the current borders of Hungarian Catholicism can exist and even there are Catholics of other ethnicities, respectively Romanians. "Catholic lands", as Costache Negri called them in the Country Council in 1857 or "raucous Catholics" according to Mihail Kogălniceanu, the Moldavian Catholics, who have always regarded themselves as Romanians, have become, especially in the last 10 years, a topic alive to be discussed, without their will. Moreover, overnight, a Hungarian parliamentarian elected on the lists of the U.D.M.R. In Bihor County, the representative of the Catholics of Moldavia, in his parliamentary constituency is over 600 km from Moldova, self-proclaimed in the Parliament of Romania. We inform that the Roman Catholics of Moldova have expressed their electoral options just like all Romanians, so that the political formation of which the respective parliamentarian (UDMR) belongs has not obtained any place in the Romanian legislature in any of the democratic elections from l990 until today. In conclusion: - The "csangos" does not exist: there are only Roman Catholics, they are not an ethnic minority because the mother language of the Moldavian Catholics is the Romanian language, the customs, the popular port, their popular culture, are specific to the Romanian nation. - The Moldavian Catholics are Romanians, and their membership in the Roman Catholic religion does not entitle anyone to claim them. Their presentation as Hungarians has foreign political motivations for their identity. - It is not possible to speak of a discrimination of the Catholics in Moldavia by the Orthodox majority, as long as some of them are Romanian and live in peace. - The "Great Hungary" chimera of the Hungarian leaders today is alien to the Moldavian Catholics. - There is a need for a firm attitude on the part of the Romanian state regarding the foreign mix in the problem of the Catholics in Moldavia.
The origin of Roman Catholics from the region of Moldavia - Romania
The most simple and safest way to find out the ethnicity of a person, is the DNA test. To all those who consider themselves to be "csango", We invite them to take their DNA test for ethnicity.  This ... just for them.  For them to find out their identity.  For them to know their origin and to know their ancestors.  For them to be convinced of their true identity.   For us, it doesn't matter (their genetic profile). Whatever the result, we consider them brothers in the Lord.    MAY  THE  TRUTH  MAKE  US  ALL  MORE  TOLERANT !
The Human Genome Project, which has been carried out by scientists from around the world since 1990, is an international genetic research project, carried out with the main purpose of deciphering the human genetic code and identifying the genes responsible for the genetic diseases, genes trigger the disease, prevent the occurrence of genetic diseases and cure these diseases. Simultaneously with the main purpose of prevention of genetic diseases, once the genetic code has been deciphered, it can contribute to the understanding of the history of humanity and the evolution of the human species, but it can also help to establish kinship relations between parents and children, implicitly in establishing the descent of certain groups of people, communities, peoples, so that one can highlight the genetic characteristics of a people, the historical evolution and the genetic diversity of the members of a people or on the contrary the isolation and singularity, the typicality of a people. Aside from this broad project, scientific organizations, universities around the world, have developed small projects, with the aim of deciphering the genetic code for certain groups of people. Over the past 20 years, hundreds of millions of people have - on their own initiative - turned to DNA tests to establish their own ethnicity and have been able to find new family members and discover their ethnic origins. The DNA test is non-invasive and involves collecting the sample from which the genetic material will be extracted, by impregnating it with saliva, using a small cotton wool pad, inside the cheek, for about 45 seconds. The sample thus collected is submitted to the genetic analysis laboratory which will communicate the result in about 30 days. The results of the DNA test are confidential and are communicated only to the holder. Useful links for those who want to take the DNA test for ethnicity Those interested can also find other sites specialized in DNA testing, by querying the search engines with the text "DNA tests for ethnicity".
See DNA tests
Individual DNA tests See DNA tests performed by some Roman Catholics from Moldavia
"Dumitru Mărtinaş" Roman-Catholic Association representing Roman-Catholics from Moldavia - Romania (people so called "csangos", French - tchangos, Hungarian - csangok, German - tschangos)

The so-called "csangos" are descendants of the Dacians

DNA tests performed by Roman Catholics from Moldavia, confirm that they - the so-called "csangos" - are descendants of the Dacian people , because it was found that in the genome of all those who performed the DNA test, there are - in the majority proportion - genes specific to the populations that have developed in the territory of Dacia, especially in the area of Transylvania. History and anthropology have demonstrate that the Dacians came from the tribes that formed, developed and prospered in the territory of Dacia from ancient times, the archaeological evidence attesting the existence in this territory of civilizations from the Neolithic period, respectively: Coțofeni culture, Petrești culture, Cucuteni culture, Hamangia culture, Gumelnița culture.
See DNA tests