Romano-catolicii din Moldova (Romania) - Roman Catholics from Moldavia - Romania - people so called csangos - românii denumiți ceangăi, Tchangos
Culture is above all the unity of the artistic style in all the manifestations of life of a people.
Roman Catholics from Moldavia still maintain archaic values ​​today and even though they are not aware of them so often, they feel protected at the shelter of this universe, structured according to secret ordinances, established by the ancestors. All the components of the traditional civilization from the Roman Catholic settlements of Moldova are characterized by a strong unity and they bear the unmistakable seal of the Romanian spirituality. The signs of archaicity and duration can be easily identified in all compartments of traditional popular culture: traditional folk architecture, interior textiles, folk wear, calendar customs, birth, wedding, funeral, folklore customs, popular costumes. The traditional popular civilization of Roman Catholics from Moldavia constitutes an argument that argues convincingly for the age, the specificity and the unity of the Romanian ethno-folkloric creation, and it is at the same time a defining testimony of the Romanian ethnicity of these people. The movement of people between Transylvania and Moldavia is a recognized phenomenon, by virtue of which the relations between the Romanians of the two provinces have been constant and strong. Of course, due to the disadvantaged status of the Romanian population in Transylvania up to the Union of 1918, the flow was from this province to Moldova and not in the opposite direction. When the situation of the Transylvanian Romanians became unbearable at home, they took refuge in Moldova, where the leaders, in order to accumulate labor and taxpayers, granted them various facilities. This is how Roman Catholics arrived in Moldavia, and their settlement in the area was accelerated and more numerous since the eighteenth century. During their stay in Transylvania, they were subjected, to varying degrees, to the sequencing and Magyarization processes, which, in essence, involved learning the Hungarian language at a popular level and, in most cases, replacing the Romanian names with their translations in Hungarian. But the traditional port, the architecture, the folklore, the traditions and customs, have been preserved to this day and so we can see that they have correspondences and relationships that go so far as to identify with the cultural space of the Romanians from Transylvania. This is also justified by the speech of the Transylvanian Romanian wheat, knowing that the Moldavian Catholics do not use the Romanian wheat from Moldova, which eliminates the theories that support their Romanianization through contact with the natives of this province. The popular port of the Catholics from Moldavia contributes to a great extent to the understanding of their Romanian origin and identity. Roman Catholics from Moldavia are the keepers of the oldest traditions of Romanian clothing in this part of the country. The old port, which they wear today, is unmistakable and has a strong personality, which is manifested in that it preserves, without alteration, the fundamental elements of the traco-daco- iliric substrate. The stylistic and morphological peculiarities that the traditional holiday port of the Catholic population in Moldavia highlights, undoubtedly plead for the Romanian origin of these believers. The unity in variety, as well as the specific of the holiday costume that the Moldavian Catholics wear, also results from the fact that these straps fit the sculptural vision of the Romanian port. The combination of the functional criterion with the artistic achievement, the production of practical and beautiful pieces is also the result of a long tradition, transmitted from generation to generation, constituting the basis of the morphological unity of the Romanian port of which the traditional costume of the Catholics from Moldavia is part. Some components of the peasant clothing keep today the traces of archaic beliefs regarding the ways of distributing the ornaments or using the accessories. In the villages of the Moldavian Catholics some very old ones are preserved and carols being survivals of the Daco-Roman heritage. The carols, secular or religious evolved from the epic to the lyrical form, adapting the primitive motives to the Christian religion. Carols are sometimes critical and sometimes they praise the hosts. In some villages there are still variants of the mioritic carol. The religious carols are often found in the villages of Moldavian Catholics having the same Christian inspiration and sometimes based on lyrics identical to those used in the Orthodox communities. The pluguşor as a form of popular culture is the most commonly known New Year which circulates without exception in all the villages of Moldavian Catholics. The pluguşor is the date inspired by the main occupation of Moldavian Catholics - agriculture. The texts circulating in the villages of the Moldavian Catholics are slightly different, having specific features from one area to another or from one locality to another. The games with animal and human masks date from the pre-Christian era and are still widespread today in the villages of the Moldavian Catholics. Particularly used are animal masks representing goat, yew, horse, deer and bear. These customs are sometimes accompanied by large-scale folklore events organized during the same period, manifestations attended by the majority of the inhabitants of the village, one of the most known being "goat's acting". The language elements preserved in Transylvania, as well as the characteristic of whistling speech, unique to the Romanian linguistic area from the time of language formation, clearly demonstrate that the Roman Catholic ancestors of Moldavia spoke Romanian while they were in Transylvania and that it has always been their native language. The language called Csango is inherited - only by some Catholics - from the period of its stay in Transylvania, being a Hungarian language partially acquired, only orally and engraved by numerous elements specific to the Romanian language, meant to represent a way of communication with the Szekler or Hungarian neighbors. Once you come to Moldova, some Catholics, who were in an early stage of secession or Maghiarisation, naturally abandoned the this language, and those who were more strongly abducted or Magyarized kept that grace, which today has no writing. It is significant that the Szekler priest himself, Zold Peter, the father of the false ethno-name csangos, wrote about the Moldavian Catholics speaking Hungarian poorly. And this in 1781, when the Catholics who arrived from Transylvania had not had time to endure the supposed assimilatory pressures of the Orthodox natives. As can be seen even today, the dances and the port of Roman Catholics in Moldavia fit perfectly in the traditional Romanian area, belonging that the researchers can confirm but anyone who is of good faith. All aspects of the traditional folk culture of the Moldavian Roman Catholics, demonstrate their Romanian origin coming from Transylvania and their belonging to the Romanian cultural space, conferring on these "csangos" features specific to the Romanian people.
Roman Catholics from Moldavia - Romania - people so called csangos
Roman Catholics from Moldavia - Romania - people so called csangos Dance of Roman Catholics from Moldavia - Romania - people so called csangos
"Dumitru Mărtinaş" Roman-Catholic Association representing Roman-Catholics from Moldavia - Romania (people so called "csangos", French - tchangos, Hungarian - csangok, German - tschangos)