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Cham Albanian collaboration with the Axis
During the Axis occupation of Greece between 1941 and 1944, large parts of the Albanian minority in the Thesprotia prefecture in Epirus, northwestern Greece, known as Chams ((アルバニア語:Çamë), (ギリシア語:Τσάμηδες), ''Tsamides'') collaborated with the occupation forces.〔Meyer 2008: 705 "The Albanian minority of the Chams collaborated in large parts with the Italians and the Germans".〕 Fascist Italian as well as Nazi German propaganda promised that the region would be awarded to Albania (then in personal union with Italy) after the end of the war. As a result of this pro-Albanian approach, many Muslim Chams actively supported the Axis operations and committed a number of crimes against the local population both in Greece and Albania. Apart from the formation of a local administration and armed security battalions, a paramilitary organization named ''Këshilla'' and a resistance paramilitary group called ''Balli Kombetar Cam'' were operating in the region, manned by local Muslim Chams. The results were devastating: many Greek as well as Albanian citizens lost their lives and a great number of villages was burned and destroyed. With the retreat of the Axis forces in 1944, a part of the Cham population fled to Albania and revenge attacks against the remaining Chams were carried out by Greek guerrillas and villagers. When the war ended, special courts on collaboration sentenced 2,106 Chams to death ''in absentia''.〔Ktistakis 2006: 16〕 However, the war crimes remained unpunished since the criminals had already fled abroad. According to German historian Norbert Frei, the Muslim Cham minority is regarded as the "fourth occupation force" in Greece due to the collaborationist and criminal activities that large parts of the minority committed.〔Frei 2006: 483〕
==Background==
The region inhabited by the Chams, and known among Albanians as "Chameria", consisted chiefly of the Thesprotia prefecture in Greece, as well as a few villages in southwestern Albania. Before, 1945, the region had a mixed Greek and Albanian population dating to the migrations of the Albanian tribes into the area in the 13th and 14th centuries. Many of the Chams, originally Orthodox Christians, were Islamicized in the 17th and 18th centuries,〔King 2005: 87〕 opening a confessional and cultural rift with the remaining Christian population. Given the Ottoman social structure, Muslim Cham landlords were the most privileged part of the society and possessed much of the most fertile land.〔Roudometof 2002: 157〕 While the majority of the Muslim Cham population consisted of middle sized land owners with land that varied in fertility, production and size.〔Baltsiotis. ''The Muslim Chams of Northwestern Greece''. 2011. "Besides beys, it seems that the majority of the Muslim population consisted of middle sized estate owners. The land they owned varied in size, fertility and production. Although there is no sufficient written proof to support the idea, it’s almost certain that families owning very small parcels of land, or just a few small fields and a small number of sheep, were not an exception and were also present in villages."〕 There were other Muslim Chams though who were more limited financially and in land.〔Baltsiotis. ''The Muslim Chams of Northwestern Greece''. 2011. “Although there is no sufficient written proof to support the idea, it’s almost certain that families owning very small parcels of land, or just a few small fields and a small number of sheep, were not an exception and were also present in villages…. According to a 1936 document, at the Muslim village of Liopsi there are 170 families. More than one hundred of them “prosper” as they own land at the Chamouria plain, the rest of them being “poor and driven to desperation”, The Local Authorities Inspector (at the General Governance of Epirus ), Jianina 30.07.1936, HAMFA, 1936, 21.1. At the document it is underlined that at the neighboring village of Kotsika 150 persons left to Turkey during 1926-1927, reducing the current (at 1936) population to 450. One can suppose that the emigrants were coming from the “poor” families, although further research should be undertaken.”〕 A degree of antagonism existed between the two communities and conflict occurred on certain occasions.〔
Once Epirus passed to Greek hands in 1913 as a result of the Balkan Wars however, the Muslim beys lost their past political weight, while retaining their economic influence. During the Interwar period, the Greek state did not take any serious effort to encourage their assimilation, although a number of complaints by the Chams to the League of Nations bears witness to a sense of grievance among them.〔Mazower 2000: 25〕 However, there is little evidence of direct state persecution at this time.〔Roudometof 2002: 157.〕 During that time though, members of the Cham community suffered from discrimination due to severe expropriations of their lands.〔Baltsiotis. ''The Muslim Chams of Northwestern Greece''. 2011. "A concrete description of the lives of the Muslims is clearly referred to in a special report drawn by K. Stylianopoulos, the “Inspector” in charge of Minority issues, who was directly appointed by the Prime Minister Eleftherios Venizelos and was accountable to him. The report relates to us in graphic terms that “() ''persecutions and heavier confiscations, even led to the decision of classifying as chiftlik the town of Paramythia () and in that way small properties and gardens had been expropriated against the Constitution and the Agrarian law; not a single stremma was left to them for cultivation and for sustaining their families, nor were the rents of their properties paid to them regularly (some of them being even lower than a stamp duty). They were not permitted to sell or buy land, and were forced to evaluate their fields at ridiculously low prices (as low as 3 drahmi per stremma), (), only to be imprisoned for taxes not paid for land already confiscated or expropriated''..... Report, 15.10.1930, ''Archive of Eleftherios Venizelos'', Minorities, f. 58/173/4573. See the more detailed report on illegal real estate expropriations and confiscations and the financial results upon the Muslim population at the documents contacted by the General Inspector of the Central Department (of the Ministry of Agriculture) to his Ministry, dated 13. 01. 1932 and 07.08.1932 (''HAMFA'', 1935, f. A/4/9/2),where he underlines that even plots of 2-3 stremmata had been expropriated."〕 In the late 1930s, especially after Albania became a protectorate of Fascist Italy, relations between the Cham community and the Greek state deteriorated considerably, as, with the encouragement of the Italian authorities in Albania, irredentist elements of this community became more vocal.〔 The Italian governor of Albania, Francesco Jacomoni, was an especially vocal proponent of Albanian claims in Greece and Kosovo, hoping to use them as a means of rallying Albanian support around the Fascist regime.〔Fischer 1999: 75-76〕 In the event, Albanian enthusiasm for the "liberation of Chameria" was muted,〔 but as Italian invasion became imminent in fall 1940, the Greek authorities disarmed the Cham conscripts in the Army, and later rounded up the male population and sent it to internal exile.〔
Prior to the outbreak of World War II, 28 villages in the region were inhabited exclusively by Muslim Chams, and an additional 20 villages had mixed (Greek-Muslim Cham) populations.〔Meyer 2008: 152〕
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