Επίσκεψη στο site του Ed Emery και έπεσα επάνω στο παρακάτω: topurl{http://ebates.web.wesleyan.edu/rebetika.html}
Το δικό μας εννοεί;;;
Αν ακολουθήσετε το link θα δείτε τί σημαίνει ανακρίβεια και διαστρέβλωση της ιστορίας και της αλήθειας.
Ένα μίκρο δείγμα:
Two terms which have been confused are Smyrnaiika and Rebetika. There isn’t a clear demaracation, except that Smyrnaiika refers to the Rebetik music of Smyrna, a predominantly Greek city forcibly transformed into a modern Turkish city in the early 1920’s (Smyrna is now called Izmir). Much of Smyrnaiikan music pertains to the politics and situation of the burning, looting, and general destruction of the city of Smyrna, while Rebetika is commonly associated with the Hashish and Opium dens of the port communities around Athens (which grew as a result of the massive emigration from Smyrna, the Balkans, and Egypt following World War I). There is also Turkish and Ladino rebetika music, from the same period of time, since many Turks and Safardic Jews were adversely affected by the burning of Smyrna.
The period of time in which all rebetika flourished was a tumultuos time for Greece and Turkey. None of the Mediterranean was economically well off following World War I, and the Republic of Turkey was beginning its formation (following the several-hundred undisputed reign of the Ottoman Empire) as was the nation of Greece. Greeks had been subjects of the Ottoman Empire, and had been tenants of some of the Western Anatolian port cities and parts of the Golden Horn (Istanbul and its surrounding communites) for some time; there wasn’t a real good precedent for “separate but equal” countries, and the sudden and forceful eviction of Greeks from their areas of Turkey and Turks from their neighborhoods in Greece resulted in many deaths and a quite sudden animosity between previously congenial people.
There never was a complete integration of Greeks into “Turkish” society (I use quotations, since at the time of the formation of the Republic of Turkey there were Selcuk Turks, Osman Turks, and other ethnic groups present in Smyrna), but there was certainly enough collaboration between the artists, as many Rebetic and Smyrnaiikan songs contain lyrics both in Turkish and Greek, and some songs contain phrases and words in Ladino, Greek, and Turkish.
When the history of Smyrna, the fire, and the dislocation is talked about today, it’s often in terms of a “genocide” (the Greek point of view) or of a “population exchange” (the Turkish point of view). The Greek point of view rarely acknowledges the impact that the “population exchange” had on the Turkish citizens of Greece who were expelled; the Turkish one denies the considerable loss of life and attempts to justify the actions of the newly formed Turkish army in legalistic terms. There is considerable documented proof of the devastation the moment incurred, from the American ambassador to Turkey and others, and preserved as a sort of oral history in many of the Smyrnaiikan and Rebetic song lyrics. For more information, check out the books page, which includes some of the better known historical treatises on the time.
An important movie that was produced in 1980 documents the plight of several famous Rebetika stars. Many of the scenes in the movie “Rebetika,” directed by Costas Ferris, take place in whorehouses and hash and opium bars, and the people speak a mixture of Greek and Turkish. This movie depicts the different movements of rebetic music, including classical rebetika, smyrnaikan rebetika, and “modern” (1935 and later) styles.
Τί γράφουν οι άνθρωποι ρε παιδιά;;;
Ισαάκ.
