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I wonder why the pejorative terminology is important for this article. Especially when this terminology is not something distinct for the region, but general about Ottoman-era based terms. Moreover, this terminology is not even about the people that self-declare as Northepirotes. For example if we should add something about pejorative terms we can negatiote this one (by Gregoric, p. 33, which deals with N. Epirus and not with general Balkan terminology):
According to the mainstream public opinion in Greece the Greek speaking people of Orthodox religion living in Southern Albania are called Northern Epirots (Vorioepirotes) (see Triandafyllidou and Veikou 2002: 191). According to the public opinion in Albania they are often referred to by Greeks or Greku or pejoratively Kaure (non-believers) or Kaur i derit (non-believer-pigs, i.e. Greek pigs).
Nevertheless, it's completely undue to add something too special, although this can be added in the context of religious pluralism in Albanian in the correspodent articles. (about religion) Alexikoua ( talk) 21:37, 23 July 2015 (UTC)
For Greeks and their usage of the word Turk> Nitsiakos. On the border. 2010. p. 455. “Religion remains an important factor of differentiation and the distinction the Greeks make today between Christian and Muslim Albanians, considering the former “relatives”, while the latter “Turks”, is typical."
For Orthodox Albanians and their usage of the word Turk> Nitsiakos. On the border. 2010. p. 200-201. “Traces of this historical differentiation are still evident in South Albania today between Christian and Muslim Albanians. Very often on hears Christians call Muslim Albanians “Turks”; they, in their turn, often attribute pro-Greek sentiments to Orthodox Christian Albanians.”
For Vlachs and their usage of the word Turk> Nitsiakos. On the border. 2010. p. 345. “I ask him if his mother and grandparents from Drenovë are Vlachs, and he replies: “No, they are kaour”. “Kaour” or “giaour” is what the Muslims still call the Christians in Albania."; p.388; p. 397. “He speaks with great disdain about the Muslim Albanians whom he calls Turks; he separates them from the Christian Albanians, for whom he only has good thing to say.”
Karpat, Kemal H. (2001). The politicization of Islam: reconstructing identity, state, faith, and community in the late Ottoman state. Oxford University Press. p. 342. “After 1856, and especially after 1878, the terms Turk and Muslim became practically synonymous in the Balkans. An Albanian who did not know one word of Turkish thus was given the ethnic name of Turk and accepted it, no matter how much he might have preferred to distance himself from the ethnic Turks.”
Millas, Iraklis (2006). "Tourkokratia: History and the image of Turks in Greek literature." South European Society & Politics. 11. (1): 50. “The ‘timeless’ existence of the Other (and the interrelation of the Self with this Other) is secured by the name used to define him or her. Greeks often name as ‘Turks’ various states and groups—such as the Seljuks, the Ottomans, even the Albanians (Turkalvanoi)”.
Tzanelli, Rodanthi (2008). Nation-building and identity in Europe: The dialogics of reciprocity. Palgrave Macmillan. p. 62. “Consequently, at the beginning of the 1880s the Greek press openly incited anti-Albanian hatred, associating the Albanian irredentists with Turkish anti-Greek propaganda, and baptizing them Vlachs and ‘Turkalbanian brigands’ (Aión. 10 and 14 July 1880; Palingenesía, 3 April 1881).”
Batur-VanderLippe, Pinar (1999). "Centering on global racism and antiracism: from everyday life to global complexity." Sociological spectrum. 19. (4): 472. “In the centuries-old stereotype of the “Terrible Turk,” Turks were pictured as the backward and savage enemies of civilization and progress. Whether the Terrible Turk was conceptualized as White or Black, the essential Orientalist categories of “backward” and “savage” always accompanied “darkness,” qualities in stark contrast to the self-image of the colonizer as white, progressive, scientific, and superior (VanderLippe 1997).”
McCarthy, Kevin M. (1970). “The Derisive Use of Turk and Turkey”. American Speech. 45. (1/2): 157. "Among the nationalities that seem to have been disparaged throughout history, the Turks hold a prominent place. The name Turk or Turkey has long been associated with cruel, inhuman behavior and has often been used as a descriptive part of our speech in derogatory phrases."; p. 158. "As a noun in the English language Turk has meant, according to the OED, ‘a cruel, rigorous, or tyrannical man; any one behaving as a barbarian or savage; one who treats his wife hardly; a bad-tempered or unmanageable man.’"; p. 159. "Since it has such a tradition of derisive meanings, I was not surprised when I came across a recent application of turk, this time in the field of sports: turk is a nickname that professional football players have given to the bad news that they have been cut from the squad. Such an example points out the fact that, while many ethnic groups have served as the butt of jokes and the object of derision in particular periods of our history (for example, the Poles, Italians, Jews, and Irish), the Turks alone have generally been a constant target for derision and have unwillingly lent their name to many unfavorable situations."
This is important because, especially in Greek the word Arvanites was used for a Albanian speaking person and people and was a neutral word. Turk attained other connotations. As Baltsiotis point out:
Baltsiotis, Lambros (2011). The Muslim Chams of Northwestern Greece: The grounds for the expulsion of a “non-existent” minority community. European Journal of Turkish Studies. "Until the Interwar period Arvanitis (plural Arvanitēs) was the term used by Greek speakers to describe an Albanian speaker regardless of his/hers religious background. In official language of that time the term Alvanos was used instead. The term Arvanitis coined for an Albanian speaker independently of religion and citizenship survives until today in Epirus (see Lambros Baltsiotis and Léonidas Embirikos, “De la formation d’un ethnonyme. Le terme Arvanitis et son evolution dans l’État hellénique”, in G. Grivaud-S. Petmezas (eds.), Byzantina et Moderna, Alexandreia, Athens, 2006, pp. 417-448."
I have no issue about you wanting to include the word Kaur and its pejorative contexts in the article which is important. I was way ahead of you on that one too. I included that in more of the proposals. I am not sure If you have read them still after all these weeks, yet if you did you would have come across it. As for the word Turk additional meanings must be added to have neutrality and balance, otherwise on its own it is POV pushing and outright offensive and racist. Especially this matter in the article, you must take that into consideration. Wikipedia policy regarding Offensive material Wikipedia:Offensive material states: "However, offensive words and offensive images should not be included unless they are treated in an encyclopedic manner. Material that would be considered vulgar or obscene by typical Wikipedia readers should be used if and only if its omission would cause the article to be less informative, relevant, or accurate, and no equally suitable alternative is available." If i have an "obsession" as you say (again please refrain from personal attacks) regarding my insistence on the matter, its so there is no discrimination. I am against racism. Resnjari ( talk) 22:24, 23 July 2015 (UTC)
Alexikoua, in the article it states that Albanian Muslims due to the Millet system where known as "Turks". In the nineteenth century the word Turk as a whole, not just for Albanian Muslims in Southern Albania or Northern Epirus but those as a Balkan whole, the word Turk acquired a additional meaning to the millet one, a pejorative meaning from the mid and definitely from the late nineteenth century onward. It is not undue especially since Nitsiakos notes its current day usage amongst Greeks, Vlachs and especially Orthodox Albanians regarding its use toward Muslim Albanians in the area. Nitsiakos also notes the use of the word Kaur in current times by Muslim Albanians toward any Christian in Southern Albania. Because in a "Northern Epirus" context he does not state it is used pejoratively, now i am specifically going to not write in the article that because it is not stated. I know very well its pejorative and as such i am going to use other peer reviewed material which covers the word in a more generalised context to cite that fact. The reader must be made aware of that. Wikipedia does not promote racism. The peer reviewed material states when in reference to the word Turk acquiring pejorative meanings for Muslims Albanians in the nineteenth century, refers to all Muslim Albanians living the Ottoman Empire of which Southern Albania (or Northern Eprius) was a part. Maybe the sentence needs to be rewritten, however the additional meaning must be given as Wikipedia does not promote racism. It is nothing about undue weight or POV. On this point don't be difficult. I have more than enough peer reviewed sources that a third party deliberation can have a look at and will argue my case very strongly if i make a complaint. I rather not do that. Please take into consideration these matters. An additional sentence of some kind must be added alongside the word "Turk" regarding Albanian Muslims. Otherwise its POV pushing already. Resnjari ( talk) 22:43, 24 July 2015 (UTC)
Various pejoratives are in use today for the population groups in Northern Epirus, some of them are based on the Ottoman system of classification (Turks, Turkalbanians for Albanians, Kaur, Kaur i derit/non-beliver pigs, for Greeks) (Gregoric). Alexikoua ( talk) 10:46, 26 July 2015 (UTC)
Slight variation: "Various pejoratives are in use today for the population groups in Northern Epirus, some of them are based on the Ottoman system of classification (Turk, Turk-albanians for Muslim Albanians, Kaur/infidel, Kaur i derit/non-beliver pigs, for Greeks) (Gregoric+Nitsiakos) Resnjari ( talk) 03:04, 27 July 2015 (UTC)
In Albanian,kaur doesn't mean "non-believer",but "Christian".Also,in Albanian it's not pejorative.The pejorative use was by Turks. [1] Rolandi+ ( talk) 09:47, 29 July 2015 (UTC)
Shouldn't it be Βόρεια Ήπειρος ? Ήπειρος, although having the masculine ending, is feminine. The current listing has Βόρειος Ήπειρος, which is the male adjective (Βόρειος) with the feminine word (Ήπειρος). Doesn't make sense. If you go to the Greek Wikipedia article, it has the noun and adjective in gender accordance. Why is it not here? — Preceding unsigned comment added by Atmilios ( talk • contribs) 02:56, 22 November 2015 (UTC)
Actually, I guess the Greek Wikipedia article has both. But why? Is the latter not grammatically incorrect? — Preceding unsigned comment added by Atmilios ( talk • contribs) 03:04, 22 November 2015 (UTC)
These additions [1] seem a little strange. While I see nothing wrong with the first sentence, why is Greek official policy mentioned in the "Ottoman period" section in the rest of addition? Is this section about the Ottoman period or not? The last sentence is also not a complete sentence, and is unclear - "obscured" by whom?. If obscured by the Greek government, why is it even in the article? This article is about an area that was not under Greek rule, except very briefly. Athenean ( talk) 17:30, 26 January 2016 (UTC)