Today's
Moldovan
Catholics
are
the
descendants
of
the
Romanian
Transylvanians,
mostly
serf
peasants,
who
went
into
exile
and
settled
in
Moldova
and
not
a
few
in
Muntenia.
The
unusual
growth
of
the
Catholic
population
in
Moldova
has
led
to
the
emergence
of
dozens
of
villages
located
in
the
middle
basin
of
the
Siret
with
an
emphasis
on
Bacau,
Neamt
and
cowards.
This
departure
into
exile
occurs
only
after
several
times
the
Romanians
from
Transylvania,
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
Werboczi
Tripartite
laws,
the
Romanians
were
in
1764,
according
to
the
Austrian
geographer
Hacquet,
“
exiled
by
the
other
peoples
of
the
Principality
to
the
most
desolate
and
deserted
lands,
...
every
Saxon
or
Hungarian
being
able
to
take
possession
of
these
places
...
driving
him
away. (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
which
the
Orthodox
Moldavians
called
the
Romanians
Transylvanian,
this
was
due,
according
to
the
Bishop
of
Bacău,
Stanislau
Jezierski
in
1763,
to
the
fact
that
they
were
Catholics
and
came
from
Hungary
(Transylvania),
which
they
left
because
land
dispossession,
restriction
of
rights
and
increase
of
obligations,
but
especially
of
the
lack
of
national
recognition.
Transylvanian
Romanians
joined
the
existing
Catholic
communities
in
medieval
Moldova
(13th
century), as a result of Rome's missionary work.
The
distorted
idea,
frequently
circulated
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
culminated
in
the
appearance
in
1898
under
the
control
of
the
Budapest
Ministry
of
Interior
of
the
"Central
Society".
of
Hungarianization
of
the
Name
”.
By
virtue
of
the
regulations
of
this
society,
and
through
the
Hungarian
Catholic
priests,
Romanians
received
Hungarian
names
because
"...
by
Hungarianizing
the
family
name,
ie
by
national
baptism
the
one
with
a
foreign
name
is
received
in
the
Hungarian
Society
".
An
indisputable
historical
fact
supported
by
an
official
document,
which
never
had
a
Romanian
equivalent,
the
Hungarianization
policy
of
the
names
is
an
important
vein
of
inspiration
for
the political leaders of today's Hungary.
What
greater
Machiavellianism
can
there
be
if
yesterday
they
drove
us
from
our
land,
and
today
they
baptize
us
"Csangos-Hungarians"
and
call
us
back
with
certificates
of
"Hungarian
nobility"!?.
It
is
as
if
such
a
love
is
suddenly
created
between
the
victim
and
the
executioner
that
the
victim
kisses
the
hand
of
the
one
who
just
stole his house and land.
Because
after
1990,
a
series
of
emissaries
of
Budapest
began
to
appear,
asking
neither
more
nor
less
for
us,
the
descendants
of
yesterday's
fugitives,
to
say
that
we
are
Hungarians.
By
baptizing
us
as
"csangos,"
that
is,
a
kind
of
crooked
Hungarian,
they
suddenly
became
extremely
concerned
about
our
fate,
and
by
declaring
us
an
archaic
population devoid of intellectuals, it turned our religion into a subject that induced the idea that what is Catholic is automatic and Hungarian.
From
here
to
the
transformation
of
Catholics
into
an
ethnic
minority
as
the
Finnish
report
-
Titty
Isohookana-Asunmaa
-
does,
is
only
one
step.
What
has
been
done
we
must
recognize,
also
against
the
background
of
the
ignorance
of
our
political
class,
or
at
least
of
a
part,
to
which
are
added
serious
deficiencies
in
the
field
of
our
foreign
policy and last but not least, of the county administrations that did not support Catholic localities.
The
wording
of
the
report
is
at
least
surprising
given
that
prior
to
its
drafting
there
were
reactions
from
some
Catholic
communities
(in
the
locality
of
Cleja
in
Bacău
County
1995
and
1997)
when
the
population
rightly
rejected
the
attempts
of
the
U.D.M.R.
and
Hungarian
associations
to
distort
their
Romanian
identity.
Disappointed
by
the
Catholic
population,
today,
the
few
pro-Hungarian
leaders
concentrated
in
2-3
localities,
where
they
live,
transforming
their
homes
into
"schools
and
churches",
holding
classes and officiating religious services in Hungarian.
Absolutely
"original"
solution
is
in
fact
illegal,
violating
both
the
legislation
on
the
organization
of
education
and
canon
law.
Taking
advantage
of
the
precariousness
of
existing
facilities
in
some
rural
schools,
especially
in
the
field
of
computers,
these
leaders
crowd
into
several
inappropriate
spaces,
children
of
different
ages
and
backgrounds,
enticing
them
and
conditioning
the
services
offered
by
learning
the
Hungarian
language.
This
violates
all
the
methodological,
pedagogical
and
organizational
norms necessary to be observed for the authorization of an educational institution, in accordance with the Romanian and European legislation.
Along
with
the
few
computers
and
textbooks
received
from
Budapest,
Hungarian
priests
from
Transylvania
and
Hungary
often
appear
in
the
area,
who
in
the
same
spaces
officiate
the
religious
service
in
Hungarian.
According
to
canon
law,
foreign
priests
who
come
and
officiate
in
these
localities
violate
the
authority
of
the
Diocese
of
Laşi, given that they do not have the consent of the Bishop of Iaşi. These regulations are generally valid throughout the Catholic world.
We
consider
that
the
discussion
of
the
problem
of
Hungarian
language
schools
in
the
Catholic
villages
of
Moldova
is
unfounded,
the
supporters
of
this
idea
referring
to
a
false
precedent
trying
to
find
a
historical
legitimacy,
where
it
does
not
exist.
Specifically,
it
is
the
initiative
of
the
1950s
imposed
by
the
Soviet
power
in
Moscow
on
the
Romanian communist authorities to introduce Hungarian-language schools in Moldova.
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
internationalism.
Failing
to
bring
its
Catholic
communities
closer
through
the
ecclesiastical
institution,
the
communist
regime
did
not
hesitate to classify Catholics in an unjust way, in the category of an ethnic minority, thus doing a huge service to Hungarian nationalism.
However,
the
communist
authorities
ignored
the
opinion
of
those
for
whom
they
set
up
these
Hungarian
schools,
namely
Roman
Catholics
in
Moldova,
who
did
not
hesitate
to
naturally
ask
for
their
replacement
with
Romanian
schools.
The
externally
imposed
experiment,
which
did
not
take
into
account
the
Romanian
identity
of
the
Roman Catholic population in Moldova, was doomed to failure.
In
retrospect,
this
argument
is
obvious
that
the
issue
of
Roman
Catholics
in
Moldova
has
deep
political
determinations
outside
Romania,
so
that
attempts
to
update
generate
the
same
reactions
and
attitudes
of
rejection
among
Catholic
communities.
In
this
context,
relevant
for
the
Romanian
identity
of
the
Catholics
from
Moldova
are
the
excellent
relations
of
coexistence
with
the
Orthodox,
between
them
there
are
never
interfaith
problems
or
conflicts.
Both
marriages
and
cohabitation
in
the
same
localities are a testimony and, more recently, the visit of the Sovereign Pontiff to Romania at the invitation of the First Stander of the Romanian Orthodox Church.
The
ever-increasing
intensity
of
these
provocative
actions
has
required
us
to
find
tools
through
which
the
Catholic
communities
in
Moldova
can
assert,
in
order
not
to know how many times, the Romanian identity.
Given
that
the
pro-Hungarians,
as
I
mentioned,
have
set
up
a
series
of
associations
whose
founders
are
the
same
10-20
people
without
ever
submitting
to
a
public
debate
to
know
the
support
they
enjoy
(sic
'
),
on
March
17,
2001,
1000
Catholics
delegates
from
40
communities
in
Moldova,
in
a
public
meeting,
laid
the
foundations
of
the
Roman
Catholic
Association
"Dumitru
Martinaş".
The
General
Assembly
was
held
on
a
long-awaited
occasion,
in
which,
publicly,
the
participants
once
again
asserted
their Romanian origin and protested against those who want to achieve their political goals at the expense of the Roman Catholics.
By
a
unanimous
vote,
the
Association
was
mandated
to
promote
the
Romanian
identity
of
the
Roman
Catholics
in
Moldova,
canceling
the
hypostasis
of
their
use
in
favor of foreign interests.
For
this,
the
first
initiative
of
the
Steering
Committee
was
to
initiate
a
correspondence
with
the
Parliamentary
Assembly
of
the
Council
of
Europe,
to
which
a
representative material on the true state of affairs was sent.
Despite
this
sad
experience,
the
members
of
our
community
express
their
hope
that
their
voice
will
be
heard
and
heard
by
European
bodies,
and
that
in
the
future
their
decisions
will
be
taken
in
accordance
with
the
principles
and
rules
governing
the
European
Community.
We
say
this
with
clear
reference
to
the
principle
of
the
European
Union
“unity
in
diversity”
as
we
also
represent
a
Romanian
component
of
the
European
family,
of
Roman
Catholic
religion.
Ultimately,
as
part
of
the
great
European
Catholic
community,
as
Romanians
we
represent
a
bridge
over
the
imaginary
cultural
line
drawn
by
Samuel
Huntington.
This
clarification
seeks
to
nullify
the
idea
that
beyond
the
current
borders
of
Hungarian
Catholicism
there
may
be
and
even
are
Catholics
of
another
ethnicity,
namely
Romanians.
"Catholic
earthlings",
as
Costache
Negri
called
them
in
the
Country
Council
in
1857
or
"Catholic
laughter"
according
to
Mihail
Kogălniceanu,
the
Catholics
of
Moldavia,
who
always
regarded
themselves
as
Romanians,
have
become,
especially
in
the
last
10
years,
a
subject
lively
to
discuss,
without
their
will.
Moreover,
overnight,
a
Hungarian
parliamentarian
elected
on
the
U.D.M.R.
In
Bihor
County,
he
represented
himself
in
the
Romanian
Parliament,
the
representative
of
Catholics
in
Moldova,
given
that
his
constituency
is
over
600
km
from
Moldova.
We
inform
that
the
Roman
Catholics
from
Moldova
expressed
their
electoral
options
like
all
Romanians,
so
that
the
political
party
to
which
the
respective
parliamentarian belongs (UDMR) did not obtain any place in the Romanian legislature in any of the democratic elections from 1990 to today.
In conclusion:
-
The
"csangos"
do
not
exist:
there
are
only
Roman
Catholics,
they
are
not
an
ethnic
minority
because
the
mother
tongue
of
Moldovan
Catholics
is
Romanian,
customs,
folk
costumes, their popular culture, are specific to the Romanian nation.
- Catholics in Moldova were and are Romanians, and their membership in the Roman Catholic religion does not give anyone the right to claim them.
Their presentation as Hungarians has political motivations foreign to their identity.
- One cannot speak of a discrimination of Moldovan Catholics by the Orthodox majority, given that both are Romanians and live together in peace.
- The chimera of "Greater Hungary" nostalgia for today's Hungarian leaders is foreign to Moldovan Catholics.
- A firm attitude is needed from the Romanian state regarding the foreign interference in the issue of Moldovan Catholics.
The origin of the so-called csangos
according to the conclusions of Professor Dumitru Mărtinaș, as it results from the book Origin of the csangos from Moldova. The research of the csangos origin is long, full of adventures and very often, in vain searches. Their problem constantly caught the attention of scholars because of the Hungarian language that is still heard in several villages in Moldova, transmitted orally, without writing, with an incomplete vocabulary, with many Romanian words. In this long and laborious task of research, an element of great scientific significance was forgotten: their Romanian speech. It was believed that by silencing the original language of a population and substituting a foreign language that did not suit it and that it could never learn correctly, its historical past could be buried in oblivion and absorption within the population. Hungarian will be insured. Numerous scientific observers (historians, geographers) or simple travelers were amazed to point out that the csangos, usually considered to be of Hungarian origin, have a characteristic Romanian physiognomy and tenaciously preserve the Transylvanian language, the old Romanian dress, folklore and traditions specific to the Romanian people. • The linguist Sever Pop (1901-1961), author of the Romanian Linguistic Atlas, noted “The women's costume, from the region, has nothing Hungarian; on the contrary, it offers all the characteristics of the costumes from the mountainous region of Moldova ”. • In 1887, Ballagi Aladár, the president of the Hungarian Geographical Society, visited the village of Cleja in Bacău County, on which occasion he could not hide his surprise by saying that “… they seem to be Wallachians. Not only their dress but also their physiognomy bears the Wallachian imprint… ”. • In 1787, Count d’Hauterive, secretary to Prince Alexandru Mavrocordat, mentioned in a memorandum that the csangos of Moldavia are passionate dancers and skilled performers of Romanian dances. • Speaking about the Roman Catholics in Moldova, the historian Nicolae Iorga admiringly expressed his surprise at the Romanian clothing of the csangos described by him “… with beautiful towering ports…”, whose women wrap their heads “… in big white brocades, in all of them have their size and the way they are caught, with those of the girls and wives of the Făgăraș mountain… ”, the great historian concluding that the csangos“… are not nearly as foreign as one might suspect… ”. • In 1763, the Bishop of Bacău, Stanislau Jezierski noted that “… throughout Moldova the number of Catholics increases only through Catholics coming from Transylvania…” and because these “Transylvanian Catholics belong to the Hungarian rule… Moldovans do not call them Catholics but Hungarians … ”. • Also in 1763, Iosif Cambioli, Prefect of the Franciscan Mission in Moldova, recorded “… for seven years now, the number of our Catholics has increased and increases every day, not because non-Catholics would come to us, but because in Hungary even more elected in Transylvania was and is starving and now, since the peace between the Austrians and the Prussians ended, they catch soldiers by force and that is why whole families and a large number of young people from 14 years onwards have come and come in this province, because from this age he enlisted in the army… ”. • In the work Description of Moldova, 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 csango villages no Hungarian word is heard and the so-called csango 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 resurgence of Romanian patriotism among the inhabitants of Luizi Călugăra, Bacău County.
The origin of the name "csango"
The name "csango" was created in 1780 by the Szekler priest Péter Zöld, in his report "Notitia de rebus hungarorum qui in Moldavia et ultra degant". He traveled to the historical region of Moldova (Romania), where the population is mostly Orthodox, but in the area there were important communities of Roman Catholic Christians. Regarding the Roman Catholics in Moldova, the Szekler priest Zöld Péter noted that " … their clothes are Romanian, cheap and made by their wives… " and that they are bilingual " … everyone knows and speaks Romanian and Hungarian… " (in current speech, common, they use Romanian and Hungarian words) but that “ … they speak Hungarian poorly… ” (in the language used there is a mixture of Romanian and Hungarian words). Because there was no name for these people, the Szekler priest Péter Zöld said about the Roman Catholics in Moldova that they are: Csango-Hungarian (in Romanian Csangos-Hungarians or, simply ... csangos). That is, those who speak a Corsican language, Hungarian speakers (linguistically). The name "csango" was later taken over by other historians and was used by Hungarian propaganda to claim that these Roman Catholic Christians in Moldova were Hungarians.The name "csango" is abusive and unacceptable, for the following reasons:
1 . The name “csango” is arbitrary, being the creation of the Szekler priest Péter Zöld, in 1780, without scientific arguments. 2 . This name has no historical basis, not being based on a history of a group of people, Moldovan Catholics having the same history as Romanian ethnics. 3 . The name is ambiguous because it does not define "csangos", does not establish criteria on the basis of which a person can be considered "csangos" and leaves the possibility for anyone to be included in this category of persons, without any justification. 4 . Ever since the appearance of the name “csango”, it has been used in a pejorative sense (meaning mongrel). 5 . The name “csango” has no scientific justification, being contradicted by historical, cultural arguments and DNA tests that confirm that those called “csangos” are Romanians and are different from Hungarians (see the comparative chart).
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The so-called “csangos” are incompletely Magyarized Romanians,
leave their villages in Transylvania and settle in Moldavia. The "csango" ethnicity does not exist. The so-called "csangos" are descendants of the population that lived on the territory of Dacia. The so-called "csangos" cannot be of Hungarian origin, because… THE HUNGARIAN ETHNICITY DOES NOT EXIST, different from the ethnicity of the Balkan peoples (see ACKNOWLEDGMENT page) The Hungarians (from Hungary) have the same ethnic origin as Romanians, Serbs, Croats, Slovenes, Bulgarians, Moldovans and other peoples in the Balkans. All these peoples have a common genetic origin. Their ancestors are the Thracians, Illyrians and Dacians (the Illyrians and Dacians being themselves of the great Thracian tribe). We, Roman Catholics from Moldavia do not have a millennial historical past, separate from the Romanian people, we have the same cultural values as Romanians, DNA tests show that we are descendants of Dacians and related to Romanians, we have the appearance similar to Romanians, the typical Romanian physiognomy, we speak the Romanian language, the folk costume is Romanian, our traditions are Romanian and the folklore is identical to that of the Romanian Orthodox. The so-called "csangos" are: great, great, great… grandchildren of the Dacians. DNA tests performed by Roman Catholics in Moldova, 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, are present - mostly - genes specific to the populations that developed on the territory of Dacia, especially in the area of Transylvania. History and anthropology have shown that the Dacians came from the tribes that formed, developed and prospered in Dacia since ancient times, archaeological evidence attesting to the existence of civilizations on this territory since the Neolithic, respectively: Coțofeni culture, Petrești culture, culture Cucuteni, Hamangia culture, Gumelnița culture ( see DNA tests on the ACKNOWLEDGMENT page ).
Map of the region Moldavia - Romania.
which are marked by localities where there are important Roman Catholic communities in the area of Moldavia.
C O N T A C T S
We can be contacted at the e-mail address, on the forum and on facebook.The origin of the Roman Catholics from Moldova
(the so-called “csangos”)
Today's
Moldovan
Catholics
are
the
descendants
of
the
Romanian
Transylvanians,
mostly
serf
peasants,
who
went
into
exile
and
settled
in
Moldova
and
not
a
few
in
Muntenia.
The
unusual
growth
of
the
Catholic
population
in
Moldova
has
led
to
the
emergence
of
dozens
of
villages
located
in
the
middle
basin
of
the
Siret
with
an
emphasis
on
Bacau,
Neamt
and
cowards.
This
departure
into
exile
occurs
only
after
several
times
the
Romanians
from
Transylvania,
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
Werboczi
Tripartite
laws,
the
Romanians
were
in
1764,
according
to
the
Austrian
geographer
Hacquet,
“
exiled
by
the
other
peoples
of
the
Principality
to
the
most
desolate
and
deserted
lands,
...
every
Saxon
or
Hungarian
being
able
to
take
possession
of
these
places
...
driving
him
away.
(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
which
the
Orthodox
Moldavians
called
the
Romanians
Transylvanian,
this
was
due,
according
to
the
Bishop
of
Bacău,
Stanislau
Jezierski
in
1763,
to
the
fact
that
they
were
Catholics
and
came
from
Hungary
(Transylvania),
which
they
left
because
land
dispossession,
restriction
of
rights
and
increase
of
obligations,
but
especially
of
the
lack
of
national
recognition.
Transylvanian
Romanians
joined
the
existing
Catholic
communities
in
medieval
Moldova (13th century), as a result of Rome's missionary work.
The
distorted
idea,
frequently
circulated
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
culminated
in
the
appearance
in
1898
under
the
control
of
the
Budapest
Ministry
of
Interior
of
the
"Central
Society".
of
Hungarianization
of
the
Name
”.
By
virtue
of
the
regulations
of
this
society,
and
through
the
Hungarian
Catholic
priests,
Romanians
received
Hungarian
names
because
"...
by
Hungarianizing
the
family
name,
ie
by
national
baptism
the
one
with
a
foreign
name
is
received
in
the
Hungarian
Society
".
An
indisputable
historical
fact
supported
by
an
official
document,
which
never
had
a
Romanian
equivalent,
the
Hungarianization
policy of the names is an important vein of inspiration for the political leaders of today's Hungary.
What
greater
Machiavellianism
can
there
be
if
yesterday
they
drove
us
from
our
land,
and
today
they
baptize
us
"Csangos-Hungarians"
and
call
us
back
with
certificates
of
"Hungarian
nobility"!?.
It
is
as
if
such
a
love
is
suddenly
created
between
the
victim
and
the
executioner
that
the
victim
kisses
the hand of the one who just stole his house and land.
Because
after
1990,
a
series
of
emissaries
of
Budapest
began
to
appear,
asking
neither
more
nor
less
for
us,
the
descendants
of
yesterday's
fugitives,
to
say
that
we
are
Hungarians.
By
baptizing
us
as
"csangos,"
that
is,
a
kind
of
crooked
Hungarian,
they
suddenly
became
extremely
concerned
about
our
fate,
and
by
declaring
us
an
archaic
population
devoid
of
intellectuals,
it
turned
our
religion
into
a subject that induced the idea that what is Catholic is automatic and Hungarian.
From
here
to
the
transformation
of
Catholics
into
an
ethnic
minority
as
the
Finnish
report
-
Titty
Isohookana-Asunmaa
-
does,
is
only
one
step.
What
has
been
done
we
must
recognize,
also
against
the
background
of
the
ignorance
of
our
political
class,
or
at
least
of
a
part,
to
which
are
added
serious
deficiencies
in
the
field
of
our
foreign
policy
and
last
but
not
least,
of
the
county
administrations
that
did not support Catholic localities.
The
wording
of
the
report
is
at
least
surprising
given
that
prior
to
its
drafting
there
were
reactions
from
some
Catholic
communities
(in
the
locality
of
Cleja
in
Bacău
County
1995
and
1997)
when
the
population
rightly
rejected
the
attempts
of
the
U.D.M.R.
and
Hungarian
associations
to
distort
their
Romanian
identity.
Disappointed
by
the
Catholic
population,
today,
the
few
pro-
Hungarian
leaders
concentrated
in
2-3
localities,
where
they
live,
transforming
their
homes
into
"schools and churches", holding classes and officiating religious services in Hungarian.
Absolutely
"original"
solution
is
in
fact
illegal,
violating
both
the
legislation
on
the
organization
of
education
and
canon
law.
Taking
advantage
of
the
precariousness
of
existing
facilities
in
some
rural
schools,
especially
in
the
field
of
computers,
these
leaders
crowd
into
several
inappropriate
spaces,
children
of
different
ages
and
backgrounds,
enticing
them
and
conditioning
the
services
offered
by
learning
the
Hungarian
language.
This
violates
all
the
methodological,
pedagogical
and
organizational
norms
necessary
to
be
observed
for
the
authorization
of
an
educational
institution,
in
accordance with the Romanian and European legislation.
Along
with
the
few
computers
and
textbooks
received
from
Budapest,
Hungarian
priests
from
Transylvania
and
Hungary
often
appear
in
the
area,
who
in
the
same
spaces
officiate
the
religious
service
in
Hungarian.
According
to
canon
law,
foreign
priests
who
come
and
officiate
in
these
localities
violate
the
authority
of
the
Diocese
of
Laşi,
given
that
they
do
not
have
the
consent
of
the
Bishop of Iaşi. These regulations are generally valid throughout the Catholic world.
We
consider
that
the
discussion
of
the
problem
of
Hungarian
language
schools
in
the
Catholic
villages
of
Moldova
is
unfounded,
the
supporters
of
this
idea
referring
to
a
false
precedent
trying
to
find
a
historical
legitimacy,
where
it
does
not
exist.
Specifically,
it
is
the
initiative
of
the
1950s
imposed
by
the
Soviet
power
in
Moscow
on
the
Romanian
communist
authorities
to
introduce
Hungarian-language schools in Moldova.
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
internationalism.
Failing
to
bring
its
Catholic
communities
closer
through
the
ecclesiastical
institution,
the
communist
regime
did
not
hesitate
to
classify
Catholics
in
an
unjust
way,
in
the
category of an ethnic minority, thus doing a huge service to Hungarian nationalism.
However,
the
communist
authorities
ignored
the
opinion
of
those
for
whom
they
set
up
these
Hungarian
schools,
namely
Roman
Catholics
in
Moldova,
who
did
not
hesitate
to
naturally
ask
for
their
replacement
with
Romanian
schools.
The
externally
imposed
experiment,
which
did
not
take
into
account
the
Romanian
identity
of
the
Roman
Catholic
population
in
Moldova,
was
doomed
to
failure.
In
retrospect,
this
argument
is
obvious
that
the
issue
of
Roman
Catholics
in
Moldova
has
deep
political
determinations
outside
Romania,
so
that
attempts
to
update
generate
the
same
reactions
and
attitudes
of
rejection
among
Catholic
communities.
In
this
context,
relevant
for
the
Romanian
identity
of
the
Catholics
from
Moldova
are
the
excellent
relations
of
coexistence
with
the
Orthodox,
between
them
there
are
never
interfaith
problems
or
conflicts.
Both
marriages
and
cohabitation
in
the
same
localities
are
a
testimony
and,
more
recently,
the
visit
of
the
Sovereign
Pontiff
to
Romania
at the invitation of the First Stander of the Romanian Orthodox Church.
The
ever-increasing
intensity
of
these
provocative
actions
has
required
us
to
find
tools
through
which
the
Catholic
communities
in
Moldova
can
assert,
in
order
not
to
know
how
many
times,
the
Romanian identity.
Given
that
the
pro-Hungarians,
as
I
mentioned,
have
set
up
a
series
of
associations
whose
founders
are
the
same
10-20
people
without
ever
submitting
to
a
public
debate
to
know
the
support
they
enjoy
(sic
'
),
on
March
17,
2001,
1000
Catholics
delegates
from
40
communities
in
Moldova,
in
a
public
meeting,
laid
the
foundations
of
the
Roman
Catholic
Association
"Dumitru
Martinaş".
The
General
Assembly
was
held
on
a
long-awaited
occasion,
in
which,
publicly,
the
participants
once
again
asserted
their
Romanian
origin
and
protested
against
those
who
want
to
achieve
their
political
goals at the expense of the Roman Catholics.
By
a
unanimous
vote,
the
Association
was
mandated
to
promote
the
Romanian
identity
of
the
Roman Catholics in Moldova, canceling the hypostasis of their use in favor of foreign interests.
For
this,
the
first
initiative
of
the
Steering
Committee
was
to
initiate
a
correspondence
with
the
Parliamentary
Assembly
of
the
Council
of
Europe,
to
which
a
representative
material
on
the
true
state of affairs was sent.
Despite
this
sad
experience,
the
members
of
our
community
express
their
hope
that
their
voice
will
be
heard
and
heard
by
European
bodies,
and
that
in
the
future
their
decisions
will
be
taken
in
accordance
with
the
principles
and
rules
governing
the
European
Community.
We
say
this
with
clear
reference
to
the
principle
of
the
European
Union
“unity
in
diversity”
as
we
also
represent
a
Romanian
component
of
the
European
family,
of
Roman
Catholic
religion.
Ultimately,
as
part
of
the
great
European
Catholic
community,
as
Romanians
we
represent
a
bridge
over
the
imaginary
cultural
line
drawn
by
Samuel
Huntington.
This
clarification
seeks
to
nullify
the
idea
that
beyond
the
current
borders
of
Hungarian
Catholicism
there
may
be
and
even
are
Catholics
of
another
ethnicity,
namely
Romanians.
"Catholic
earthlings",
as
Costache
Negri
called
them
in
the
Country
Council
in
1857
or
"Catholic
laughter"
according
to
Mihail
Kogălniceanu,
the
Catholics
of
Moldavia,
who
always
regarded
themselves
as
Romanians,
have
become,
especially
in
the
last
10
years,
a
subject
lively
to
discuss,
without
their
will.
Moreover,
overnight,
a
Hungarian
parliamentarian
elected
on
the
U.D.M.R.
In
Bihor
County,
he
represented
himself
in
the
Romanian
Parliament,
the
representative
of
Catholics in Moldova, given that his constituency is over 600 km from Moldova.
We
inform
that
the
Roman
Catholics
from
Moldova
expressed
their
electoral
options
like
all
Romanians,
so
that
the
political
party
to
which
the
respective
parliamentarian
belongs
(UDMR)
did
not
obtain
any
place
in
the
Romanian
legislature
in
any
of
the
democratic
elections
from
1990
to
today.
In conclusion:
-
The
"csangos"
do
not
exist:
there
are
only
Roman
Catholics,
they
are
not
an
ethnic
minority
because
the
mother
tongue
of
Moldovan
Catholics
is
Romanian,
customs,
folk
costumes,
their
popular
culture, are specific to the Romanian nation.
-
Catholics
in
Moldova
were
and
are
Romanians,
and
their
membership
in
the
Roman
Catholic
religion does not give anyone the right to claim them.
Their presentation as Hungarians has political motivations foreign to their identity.
-
One
cannot
speak
of
a
discrimination
of
Moldovan
Catholics
by
the
Orthodox
majority,
given
that
both are Romanians and live together in peace.
-
The
chimera
of
"Greater
Hungary"
nostalgia
for
today's
Hungarian
leaders
is
foreign
to
Moldovan
Catholics.
-
A
firm
attitude
is
needed
from
the
Romanian
state
regarding
the
foreign
interference
in
the
issue
of
Moldovan Catholics.
The origin of the so-called csangos
according to the conclusions of Professor Dumitru Mărtinaș, as it results from the book Origin of the csangos from Moldova. The research of the csangos origin is long, full of adventures and very often, in vain searches. Their problem constantly caught the attention of scholars because of the Hungarian language that is still heard in several villages in Moldova, transmitted orally, without writing, with an incomplete vocabulary, with many Romanian words. In this long and laborious task of research, an element of great scientific significance was forgotten: their Romanian speech. It was believed that by silencing the original language of a population and substituting a foreign language that did not suit it and that it could never learn correctly, its historical past could be buried in oblivion and absorption within the population. Hungarian will be insured. Numerous scientific observers (historians, geographers) or simple travelers were amazed to point out that the csangos, usually considered to be of Hungarian origin, have a characteristic Romanian physiognomy and tenaciously preserve the Transylvanian language, the old Romanian dress, folklore and traditions specific to the Romanian people. • The linguist Sever Pop (1901-1961), author of the Romanian Linguistic Atlas, noted “The women's costume, from the region, has nothing Hungarian; on the contrary, it offers all the characteristics of the costumes from the mountainous region of Moldova ”. • In 1887, Ballagi Aladár, the president of the Hungarian Geographical Society, visited the village of Cleja in Bacău County, on which occasion he could not hide his surprise by saying that “… they seem to be Wallachians. Not only their dress but also their physiognomy bears the Wallachian imprint… ”. • In 1787, Count d’Hauterive, secretary to Prince Alexandru Mavrocordat, mentioned in a memorandum that the csangos of Moldavia are passionate dancers and skilled performers of Romanian dances. • Speaking about the Roman Catholics in Moldova, the historian Nicolae Iorga admiringly expressed his surprise at the Romanian clothing of the csangos described by him “… with beautiful towering ports…”, whose women wrap their heads “… in big white brocades, in all of them have their size and the way they are caught, with those of the girls and wives of the Făgăraș mountain… ”, the great historian concluding that the csangos“… are not nearly as foreign as one might suspect… ”. • In 1763, the Bishop of Bacău, Stanislau Jezierski noted that “… throughout Moldova the number of Catholics increases only through Catholics coming from Transylvania…” and because these “Transylvanian Catholics belong to the Hungarian rule… Moldovans do not call them Catholics but Hungarians … ”. • Also in 1763, Iosif Cambioli, Prefect of the Franciscan Mission in Moldova, recorded “… for seven years now, the number of our Catholics has increased and increases every day, not because non-Catholics would come to us, but because in Hungary even more elected in Transylvania was and is starving and now, since the peace between the Austrians and the Prussians ended, they catch soldiers by force and that is why whole families and a large number of young people from 14 years onwards have come and come in this province, because from this age he enlisted in the army… ”. • In the work Description of Moldova, 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 csango villages no Hungarian word is heard and the so-called csango 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 resurgence of Romanian patriotism among the inhabitants of Luizi Călugăra, Bacău County.
The origin of the name "csango"
The name "csango" was created in 1780 by the Szekler priest Péter Zöld, in his report "Notitia de rebus hungarorum qui in Moldavia et ultra degant". He traveled to the historical region of Moldova (Romania), where the population is mostly Orthodox, but in the area there were important communities of Roman Catholic Christians. Regarding the Roman Catholics in Moldova, the Szekler priest Zöld Péter noted that " … their clothes are Romanian, cheap and made by their wives… " and that they are bilingual " … everyone knows and speaks Romanian and Hungarian… " (in current speech, common, they use Romanian and Hungarian words) but that “ … they speak Hungarian poorly… ” (in the language used there is a mixture of Romanian and Hungarian words). Because there was no name for these people, the Szekler priest Péter Zöld said about the Roman Catholics in Moldova that they are: Csango-Hungarian (in Romanian Csangos-Hungarians or, simply ... csangos). That is, those who speak a Corsican language, Hungarian speakers (linguistically). The name "csango" was later taken over by other historians and was used by Hungarian propaganda to claim that these Roman Catholic Christians in Moldova were Hungarians.The name "csango" is abusive and unacceptable, for the following reasons:
1 . The name “csango” is arbitrary, being the creation of the Szekler priest Péter Zöld, in 1780, without scientific arguments. 2 . This name has no historical basis, not being based on a history of a group of people, Moldovan Catholics having the same history as Romanian ethnics. 3 . The name is ambiguous because it does not define "csangos", does not establish criteria on the basis of which a person can be considered "csangos" and leaves the possibility for anyone to be included in this category of persons, without any justification. 4 . Ever since the appearance of the name “csango”, it has been used in a pejorative sense (meaning mongrel). 5 . The name “csango” has no scientific justification, being contradicted by historical, cultural arguments and DNA tests that confirm that those called “csangos” are Romanians and are different from Hungarians (see the comparative chart).
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The so-called “csangos” are incompletely Magyarized Romanians,
leave their villages in Transylvania and settle in Moldavia.
The "csango" ethnicity does not exist.
The so-called "csangos" are descendants of the population that lived on the territory
of Dacia.
The so-called "csangos" cannot be of Hungarian origin, because…
THE
HUNGARIAN
ETHNICITY
DOES
NOT
EXIST,
different
from
the
ethnicity
of
the Balkan peoples
(see ACKNOWLEDGMENT page)
The
Hungarians
(from
Hungary)
have
the
same
ethnic
origin
as
Romanians,
Serbs,
Croats, Slovenes, Bulgarians, Moldovans and other peoples in the Balkans.
All these peoples have a common genetic origin.
Their
ancestors
are
the
Thracians,
Illyrians
and
Dacians
(the
Illyrians
and
Dacians
being themselves of the great Thracian tribe).
We,
Roman
Catholics
from
Moldavia
do
not
have
a
millennial
historical
past,
separate
from
the
Romanian
people,
we
have
the
same
cultural
values
as
Romanians,
DNA
tests
show
that
we
are
descendants
of
Dacians
and
related
to
Romanians,
we
have
the
appearance
similar
to
Romanians,
the
typical
Romanian
physiognomy,
we
speak
the
Romanian
language,
the
folk
costume
is
Romanian,
our traditions are Romanian and the folklore is identical to that of the Romanian Orthodox.
The so-called "csangos" are: great, great, great… grandchildren of the Dacians.
DNA
tests
performed
by
Roman
Catholics
in
Moldova,
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,
are
present
-
mostly
-
genes
specific
to
the
populations
that
developed on the territory of Dacia, especially in the area of Transylvania.
History
and
anthropology
have
shown
that
the
Dacians
came
from
the
tribes
that
formed,
developed
and
prospered
in
Dacia
since
ancient
times,
archaeological
evidence
attesting
to
the
existence
of
civilizations
on
this
territory
since
the
Neolithic,
respectively:
Coțofeni
culture,
Petrești
culture,
culture
Cucuteni,
Hamangia
culture,
Gumelnița
culture
(
see
DNA
tests
on
the
ACKNOWLEDGMENT page
).
Map of the region Moldavia - Romania.
which are marked by localities where there are important Roman Catholic communities in the area of Moldavia.C O N T A C T S
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The origin of the Roman-Catholics from Moldova
(the so-called “csangos”)
