Himariote dialect

Himariote Greek (Greek: Χειμαρριώτικη διάλεκτος, romanized: Cheimarriṓtikī diálektos [çimaɾˈʝo̞tici ˈðjale̞kto̞s] or Χειμαρριώτικα, Cheimarriṓtika [çimaɾˈʝo̞tika]; Albanian: Dialekti himariot) is a dialect of the Greek language that is mainly spoken by ethnic Greeks in the Himara region of Albania. Despite the small distances between the settlements in the region, there exists some dialectal variation, most prominently in accent.

Himariote Greek
Χειμαρριώτικα
Region	Himarë, Albania, Greece
Language family	Indo-European Greek Himariote Greek
Language codes
ISO 639-3	–
Glottolog	None
IETF	el-u-sd-al12

Geography

The dialect is used as the language of communication in the villages of Himara, Dhërmi and Palasë and as a learned language in the villages of Vuno, Qeparo, Kudhës and Pilur.^[1] Based on the geographical distribution of the local toponyms a linguistic boundary between local Greek speech and adjacent Albanian coincides with the direction of the mountain range that separates western Himara from the mountainous hinterland.^[2]

Classification

As part of the Greek dialects spoken in Albania, known also as Northern Epirote dialects, the dialect of Himara is part of the linguistic continuum of the dialects of modern Greek.^[3]

Despite the fact that the Greek community in Himara resides at the northern end of the Greek-speaking world, in a region known among Greeks as Northern Epirus, the Himariote dialect is a southern dialect of the Greek language, a trait shared by most other dialects in southern Albania and Greek prefecture of Thesprotia.^[4] Although links with the Greek dialects spoken in Apulia and Mani have been suggested,^[5] the exact provenance of Northern Epirote dialects remains obscure.^[5] According to Greek linguist Vayacacos, Himariote, as a subbranch of the Northern Epirote dialects, is classified as a southern dialect, but the two towns next to Himarë, Dhërmi and Palasë, speak semi-northern dialects.^[6]

Because of the region's geography and isolation, the local dialect in the Himarë region became separated from the surrounding dialects and underwent a slower evolution, preserving a more conservative and faithful picture of the medieval Greek vernacular.^[7] According to Greek professor Anagnostopoulos, this dialect, like other conservative forms of modern Greek, such as the Maniot dialect, was spoken by populations that lived in virtual autonomy during Ottoman rule.^[6] Another linguistic analysis suggests that Himarë was colonised by Apulian Italiots after the Turkish raid on Otranto in 1480, but this position is vigorously questioned.^[6] Some scholars have argued that there are parallels with the local idioms spoken in Crete as well as in nearby Corfu.^[8] In particular, these scholars argue that the dialect of Himarë has parallels with dialects in Crete, whereas the dialect of Dhërmi and Palasë has parallels with those in Corfu.^[9]

Influences

The dialect has been affected by pressures from standard varieties of Greek/Albanian and emigration.

The conservative Greek dialect spoken in Himara has been under pressured by various other types of Greek, such as the language used by the Greek Orthodox Church as well as from the Greek idioms from nearby Ioannina and Corfu.^[10]

In spite of the short distances between these towns, there are differences in the accents of the dialect in every town. Himariote has been affected by language contact, and uses some borrowed words from the Lab Albanian dialect.^[11] Some Greek words have also been partially influenced by their Albanian counterparts, such as the local pronunciation of [mexanikos] for Standard Greek [mixanikos] ("engineer"), under the influence of Albanian mekaniku.^[12] Among those who identify as Greeks in Himara there is near equal proficiency with Albanian, although there also are monolingual Greek speakers among the older generations. This may be explained by mixed marriages with Albanian elements on the part of the ancestors of the Himara Greeks and Hellenization of the local Albanian population via policies encouraged by the Greek Orthodox Church and accentuated by the differences in cultural norms among Christians and Muslims.^[13]

Compared to the nearby Albanian idioms that are spoken both inland (Kurvelesh) and in the coastal region in Himara, Himariote Greek is less affected by Slavic influence.^[14]

The continuous^[when?] presence of Himariote Greek is also supported by the fact that the idiom of the adjacent Albanian-speaking settlements has been widely influenced by Greek features.^[15]

Phonology

A common characteristic of local Greek dialects including Himariote is the use of the archaic disyllabic -ea form.^[6] Moreover, the phoneme /s/ is pronounced in a slightly different way, depending on the town: in Dhërmi as a soft /ś/^{[clarification needed]}; in Palasa as a half-hard /š’/^{[clarification needed]} while in the town of Himarë as a hard /š/^{[clarification needed]}. The people who originate from Himarë sometimes also pronounce /k/ as /ts/.^[16] Many younger speakers do not use "hard accentuations" anymore, due to the widespread influence by standard modern Greek in the context of migratory patterns to Greece.^[16]

History

Coexistence with Albanian

It's unclear when Albanians and Greeks arrived in the Himara region and when contacts between the two groups began.^[17][18] Nevertheless, contacts between them hardly started later than the 13th or 14th century.^[17]

Multi-lingualism has been historically attested in Himarë at least since the beginning of the 16th century. In 1500, the Himariotes were considered Albanians, but Greek was also spoken, though in a "barbaric" manner.^[19] "In-group" Himariote letters during the same period (1532, 1578) indicate that Himariotes consisted of both Albanians and non-Albanians.^[20] In 1759, Himariot leaders wrote to the Russian representatives in Greek that the population speaks Albanian, the same language spoken at neighbouring Albania and Bosnia; in many areas all learned speak Greek, while noble families spoke even Italian.^[21] The representatives of Himare that year consisted of both the traditional coastal settlements, as well as many more from the coast and inland.^[22] The Italian missionary Giuseppe Schiro, who visited the region, wrote during the same period (1722) that the settlements of Himarë (town), Dhërmi, and Palasë were ethnically Greek, while the rest ethnically Albanian.^[23] They all wrote in the Greek dialect of the region in their "in-group" communication, mixed with Albanian, Turkish, Italian and some Arabic words. They used Greek in their correspondence with the Pope and other representatives of western countries, as well as with the Russian Empire. When they communicated in Italian, they used a translator, but signed in Greek, with Greek conferments of their names. Their preference of writing in Greek was conscious and not imposed by any conditions or a secretariat.^[24] Eqrem Vlora wrote at the turn of the 19th century that among Himariotes there were only 3,000 who had always been Greek-speaking. According to him, they were of a single Greek line of descent, regardless how old it was.^[25]

Although Albanian has been the state language as well as the sole language of administration and education during the last half of 20th century in Himara, it has not led to its dominance over Greek.^[26]

Archaisms and unique features

More recent research focusing on the study of local idioms have added to historically documented knowledge. Himariote Greek has isoglosses that link it to a broader dialectal continuum throughout time, that comprises the Greek varieties from Sarandë, Delvinë, Gjirokastër, Nartë, Ionian Islands (including the Diapontia), and southern Italy; however, it has distinctive characteristics that don't support its origin from any other Greek-speaking area.^[27] Τhe existence of toponyms with the -eos (–έος) suffix in modern Himara (such as Δραλέος, Ελατέος, Κασανέος, etc.), relate it to the medieval dialect of the Ionian islands which also used -éos genitive suffixes in toponyms; as attested in the mid-13th century. In turn, from Himariote Greek they became -e suffix toponyms in the local Albanian dialect. This medieval attestation of -éos toponyms indicates an old emergence of the Himariote dialect.^[28] Other evidence that support the early dating of Himariote Greek are the appellations and toponyms associated with old Greek dialects (both ancient and medieval).^[29] Continuous presence of Himariote Greek without intervals is attested by its rich Doric substratum and archaic features.^[30] In Palasa, lexical borrowings from Albanian into the local Greek dialect have been found in terminology concerning village life, indicating that the culture of the village was originally Albanian and reflecting the function of the older language (Albanian) as prevailing in affairs of village life.^[31]

The use of words that possibly preserve the digamma in the Himara (βρόζος, “ρόζος/knot”. βράγα “ρώγα σταφυλιού/grape”) also points to the archaic character of the local speech.^[32]

Himariote was among the few Greek dialects that did retained non-synizesis forms, a typical feature in medieval Greek language that occurred as late as 13th century.^[33]

20th century developments and politics

During the communist era in Albania, the country's borders were sealed for 45 years (1945–1990), while Himarë remained outside of the so-called Greek minority zone, which the Albanian state recognized as Greek populated regions.^[34] In accordance with the communist Albanian policy of unification and homogenization, the use of the Greek language in Himarë was forbidden in public, and many Greek-speaking people were forced to move to places in northern or central Albania.^[35] As a consequence, Greek schools in the Himarë area were closed, and the local communities stuck to their language, which was archaic in comparison to the dialects they encountered after emigrating to Greece (1991) in the aftermath of the communist regime's collapse.^[36]

After the fall of communism, a considerable number of the population from Himarë migrated to Greece where it largely adopted standard Greek.^[16] At present they are still not considered as part of the recognized Greek minority by the Albanian state, while on the other hand they are counted as ethnic Greeks according to the Greek migration policy.^[37] There is an overall reduction in the competence of the dialect by its speakers. Those who have emigrated from Himara, especially the younger generation, are no longer active speakers of it.^[38]

Written accounts

Correspondence of the Himariotes to foreign European powers was written in their local Greek dialect.^[39] A letter to the archbishop of Otranto, at 1577, indicates that their preference to writing in Greek was conscious and not imposed by any conditions or secretariat, while they signed in Greek with Greek conferments of their names.^[40]

Written traces of the Himariote dialect can also be seen by a letter of 1814.^[41] A novel by Christos Armandos Gezos was written in 2021 in the Himariote dialect.^[42]

References

1. Joseph et al. 2018, p. 70
2. Sobolev, Andrey N. (8 June 2021). "Between Separation and Symbiosis: South Eastern European Languages and Cultures in Contact". Between Separation and Symbiosis. Walter de Gruyter GmbH & Co KG: 78. ISBN 9781501509216. The geographical distribution of Greek and Albanian names points towards a distinct linguistic boundary coinciding with the direction of the mountain range separating western Himara, inhabited by Orthodox Greeks, from the mountain hinterland inhavited by Albanians... The historical character of this division between Greeks and Albanians is confirmed in an 18th century source.
3. Spyrou, Aristotle (2014). "Modern Greek Dialects of Albania | Vestnik of St.Petersburg State University. Series 9. PHILOLOGY. ASIAN STUDIES. JOURNALISM". MFK.spbu.ru: 400, 409–410. Retrieved 14 August 2022. MGDA (Alias Northern Epirote dialects)... , The Greek dialect of Himara, Drymadhes.... represents the extention of this continuum
4. Παντελίδης, Νικόλαος. "Οι νεοελληνικές διάλεκτοι". tro-ma-ktiko.blogspot.gr. Retrieved 21 September 2017.
5. Nicholas 1998, p. 405.
6. Nicholas 1998, Chapter 2: "Grammaticalisation", p. 504.
7. Nicholas 1998, Chapter 2: "Grammaticalisation", pp. 20, 29.
8. Basilēs G. Nitsiakos, Vassilis Nitsiakos (2010) [2010]. On the Border: Transborder Mobility, Ethnic Groups and Boundaries Along the Albanian-Greek Frontier. LIT Verlag Münster. p. 102. ISBN 9783643107930.
9. Bon 2008a, p. 64.
10. Joseph et al. 2018, p. 71:The conservative Greek dialect of Himara has been the target of pressures from various types of Greek, from the language used in the church to influences of linguistically innovative settlements, such as Ioannina and Corfu.
11. Bon 2008a, p. 63
12. Joseph, Brian D. "Multiple Exponents in Language Contact Situations: A Case Study from the Greek of Southern Albania". In Ralli, Angela, Contact Morphology in Modern Greek Dialects, Page 213.
13. Rusakov 2021, p. 12: The “Greek” population of Himara demonstrates also near equal proficiency in Greek and Albanian (although there are now some “Greek” monolinguals among the older generation). This fact may be explained by the presence of Albanian elements among the ancestors of Himara “Greeks”, i.e. by mixed marriages (Sobolev 2017). The participation of the Albanian elements in the formation of the contemporary Himara population is confirmed by his-torical data and by testimonies of individual speakers. However to answer the question of the role of mixed marriages in the formation of the current linguistic (and ethnic) landscape of Himara will be possible after a more detailed study of this problem. Another source of continuous preservation of a situation with a high level of mastery in both languages might be the processes of Hellenization of the Albanian population encouraged by the Orthodox church till the time of the founding of the Albanian independent state and supported in some way by the cultural differences between the Orthodox and Muslim parts of the Albanian population.
14. Kyriazis, Doris (2012). "Slavic elements in the Greek idioms of South Albania". Philologica Jassyensia. 15 (VII/I): 153, 163. Retrieved 12 September 2017. The set is pretty different if we consider the lexical material (appellatives and place names) of the inland of Chimara (Kurvelesh region) and the nearby coastal Albanian - speaking villages (Bregdet) & The Greek-speaking area that seems to be less affected by Slavic is that of Chimara although elements of Slavic influence are present in the neighboring villages,...
15. Kyriazis 2006, p. 207: "Η επιχειρηματολογία για τη διαχρονική παρουσία της ελληνικής σε αυτά τα μέρη ενισχύεται έμμεσα και από το βάθος και το εύρος της επίδρασής της στον αλβανόφωνο περίγυρο."
16. Bon 2008a, p. 65.
17. Rusakov 2021, p. 3: "We do not know when contact between Albanians and Greeks began in the Himara region. Nevertheless, it could hardly be later than the 13th or 14th century. ... We have here two unknowns: we know neither the time of the arriving of Albanians into this part of the Balkans nor when the ancestors of Himara Greeks appeared in the region.
18. Joseph et al. 2018, p. 70:It is not clear when exactly Greek speakers and Albanian speakers first met in the wider region of Himara, as historical sources do not help to set an absolute date for the beginning of their linguistic contact
19. Frashëri, Kristo (2005). Himara dhe Përkatësia Etnike e Himarjotëve. Toena. p. 30. Accole ejus Illyrii, quos nunc albaneses nuncupant, quamvis greca quoque lingua, perbarbare tamen, utantur..."..."Pra, himarjotët e flsinin keq greqishten, pasi për ta ishte gjuhë e huaj.
20. Giakoumis 2016, pp. 224–225
21. Giakoumis 2016, p. 226: "It is also in Greek that they address to the Russian government before 1759 stating, this time, their persistence to the Orthodox faith and the ecumenical patriarchate of Constantinople; yet, they write: We speak the Albanian language, the same [language spoken] at neighbouring Albania and Bosnia. Yet, in many areas all learned speak Greek; noble families also speak Italian, due to the many officers serving foreign states and the young people studying at the Padova and Napoli theological seminaries."
22. Η Ρωσία και τα Πασαλίκια Αλβανίας και Ηπείρου 1759-1831 (in Greek). National Hellenic Research Foundation. 2007. p. 42. ISBN 978-960-7916-60-0. Η επαρχία αποτελείται από τις κάτωθι περιοχές κατά μήκος των παράλιων: Χειμάρα, Πηλιούρι, Μπουτσέτσι, Δρυμάδες, Κλοπερό [=Κηπαρό;], Νιβίτσα, Παλιάσα, Πικέρνι, [Άγιος] Βασίλειος, Γκλιάτες, Λούκοβο, [Άγιοι] Σαράντα, Βούνο, Σασσένο, Μπόρσι. Στην ενδοχώρα Δουκάτες, Δράξια, Ραδήμα, Γιομποζάρι, Γουμενίτσα. Ακολουθούν τόποι στην ενδοχώρα: Μαζάρι, Δρουμπάτσι, Κούδεσι, Νιβίτσα, Λιόπεσι, Μαυρόβα, Βράνιστα, Ζενογκόριτσα, Σμόχθινα, Ζιονιμέοι, Καλογεράτες, Ζουλιάτες, Βερμιχιότες, Λεπενίτσα, Κούτσι, Καρδίκι, Βέλτζια, Μπραττάδες, Γαλιάσσα, Γολιμπάδες, Λιαπαρδά, Μίλου, Δοξάτες, Προγονάτες, Γλιοπεζιότες, Βάϊσα, Τεπελένι. Δεν αναγράφονται μικρά χωριά.
23. Kyriazis 2016, p. 9: "Δεν τα έφερε εκείνος τα ελληνικά στη Χιμάρα, αλλά τα βρήκε εκεί, κι αυτό μας το μαρτυρά ο εξ Ιταλίας ιεραπόστολος Giuseppe Schiro (Zef Skiro) από το έτος 1722 ... O Schiro έγραφε ότι «η Cimara (Χιμάρα) …, Drimades (Δρυμάδες), Balasa (Παλάσα) [είναι] ελληνικής εθνότητας -"di natione greci"-, ενώ τα υπόλοιπα χωριά της Χιμάρας είναι αλβανικής εθνότητας -"di natione albanesi"»."
24. Giakoumis 2016, p. 226
25. Kyriazis 2016, p. 12: "Μήπως ήταν λιγότερο φιλόπατρις ο Eqrem bej Vlora όταν, αναφερόμενος στους κατοίκους της Χιμάρας, έγραφε στα Απομνημονευματά του ότι «Ανάμεσά τους είναι μόνο 3000 άτομα που μιλούσαν ανέκαθεν ελληνικά και που όλοι τους ανάγονται σε μια μοναδική ρίζα, οπωσδήποτε μακρόχρονη, ελληνικής προέλευσης»; ... "Midis tyre ka vetëm 3000 njerëz që kanë folur gjithmonë greqisht dhe që të gjithë rrjedhin nga një rrënjë e vetme, sado e largët në kohë, me prejardhje greke"."
26. Sobolev, Andrey N. (8 June 2021). Between Separation and Symbiosis: South Eastern European Languages and Cultures in Contact. Walter de Gruyter GmbH & Co KG. p. 142. ISBN 978-1-5015-0925-4.
27. Kyriazis 2016, pp. 5–6: "Σε πρόσφατη μελέτη μας είχαμε οδηγηθεί στο συμπέρασμα ότι «το ελληνικό ιδίωμα της Χιμάρας δεν συγκεντρώνει χαρακτηριστικά ειδικής ή αποκλειστικής συγγένειας με κανένα απó τα υπόλοιπα νεοελληνικά ιδιώματα που να δικαιολογούν την προέλευσή του από μια συγκεκριμένη περιοχή» της ελληνόγλωσσης επικράτειας, και τονίζαμε ότι τα γλωσσικά δεδομένα δείχνουν πως «η ελληνοφωνία στην περιοχή είναι αρκετά παλιά» και ότι «η καλύτερη γνώση του συγκεκριμένου ιδιώματος και της σύνθετης εικόνας των νεοελληνικών διαλέκτων … θα εμπλουτίσουν περαιτέρω τη σχετική επιχειρηματολογία». Τώρα μας δίνεται η ευκαιρία να επεκτείνουμε και συμπληρώσουμε τη διατύπωση αυτή και να τονίσουμε ότι το τοπωνυμικό υλικό της ελληνικής, μαζί με τα αντίστοιχα προσηγορικά, είναι αυθεντική μαρτυρία εκείνου που θα μπορούσαμε να αποκαλέσουμε «μερική ασυνέχεια/διαφοροποίηση εντός ενός γενικότερου χωροχρονικού συνεχούς», το οποίο στην περίπτωση της Χιμάρας περιλαμβάνει διαχρονικά τα ελληνικά γλωσσικά ιδιώματα των Αγ. Σαράντα, του Δελβίνου και του Αργυροκάστρου, τα ιδιώματα της Επτανήσου και των Διαποντίων Νήσων, καθώς και τα ιδιώματα της Μεγάλης Ελλάδας [Magna Graecia] και της Άρτας Αυλώνα. Το ελληνικό γλωσσικό ιδίωμα της Χιμάρας σχηματίζει ειδικά και γενικά ισόγλωσσα με τα προαναφερθέντα."
28. Kyriazis 2020, p. 43: "Në studimin për të folmen greqisht të Himarës (Κυριαζής 2007, Qirjazi 2011) kemi vënë në dukje se prapashtesa kolektive toponimike –έος haset ekskluzivisht në tre fshatrat greqishtfolës/bilingë të Bregut dhe përbën një tipar të mëvetësishëm të tyre: Δραλέος, Ελατέος, Κασανέος ‘vend, përkatësisht, me dushqe, bredha, gështenja’, etj. dhe se prej aty u formuan trajtat shqip Kas(t)ané, Dhralé, etj. Ky “ekskluzivitet” në plan sinkronik duhet rishqyrtuar në dritën e të dhënave të reja që na ofron Regjistri i Episkopisë së Qefalonisë i v. 1264 (Τζαννετάτου 1965), me të cilin “Comes Palatinus Ricardus Orsini dominus Cephaloniae, Zakynthi’ et Ithacae confirmat possessiones ecclesiae Zacynthi ad instantia episcopi Henrici”. Në tekstin e Regjistrit hasen me shpeshtësi të pazakontë fitotoponime në rasën gjinore, si του Σπαρτέως, του Δαφνέως etj. ... Fakti që toponimet më –έως dëshmohen me shtrirje aq të madhe në shek. XIII na bën të mendojmë se ato datohen më herët dhe ky është një tregues i pakontestueshëm për vjetërsinë e së folmes greqisht të Himarës."
29. Kyriazis 2020, p. 43: "Provë për datimin e hershëm të greqishtes së Himarës janë apelativët dhe toponimet që lidhen me dialekte të greqishtes së vjetër."
30. Kyriazis 2006, p. 207: "Το πλούσιο δωρικό υπόστρωμα του χιμαριώτικου ιδιώματος (ουσ. φάγας 'δρύς' στη Χιμάρα, πρβ. δωρ. φαγός, τοπωνύμια Φαγέος στην Παλιάσα και Παγά σε τρία διαφορετικά σημεία, Καπόρι στους Δρυμάδες, πρβ. δωρ. κᾶπος κτλ.) και οι λεξιλογικοί αρχαϊσμοί (αgίδα < αρχ. ἀκίς 'μικρή ποσότητα', κυβέρτι < αρχ. κυβέρτιον 'κυψέλη', καθαίρω < αρχ. καθαίρω 'καθαρίζω', όρθα < αρχ. ὄρνις, αιτ. ὄρνιθα κτλ.) αποδεικνύουν τη διαχρονική παρουσία της ελληνικής στην ευρύτερη περιοχή."
31. Joseph, Brian; Ndoci, Rexhina; Dickerson, Carly (2019). "Language mixing in Palasa". Journal of Greek Linguistics. 19 (2): 236. doi:10.1163/15699846-01902002. Another interesting domain where lexical borrowing is not unusual is terminology related to village life. We find it interesting because we would not expect Albanian being used here by the Greek villagers unless the village culture was originally Albanian and these borrowings are an indication that the older language in the village prevails in domains pertaining to village life.
32. Kyriazis, Doris (2018). "Lexical and Onomasiological Concordances among Greek Dialects of Magna Grecia, Ionian Islands, Epirus and South Albania". International Conference: Balkan and South Slavic Enclaves in Italy: Languages, Dialects and Identities., Venice, Italy, 11/2015. Retrieved 13 September 2022.
33. D., Kyriazis; N., Liosis; G., Papanastasiou; M., Margariti-Roga (2018). "Greek Language: Hellenistic and Medieval" (PDF). Proccedings in Greek Linguistics. University of Thessaloniki: 32-33. Γνωρίσματα της πρώιμης μεσαιωνικής ελληνικής ... Το ότι η τροπή αυτή ολοκληρώνεται τον 13ο αιώνα φαίνεται από την εισαγωγή στη μεσαιωνική από τον 13ο αιώνα και μετά ξένων λέξεων που διατηρήθηκαν ασυνίζητες, π.χ. αβαρία (ιταλ.), κομπανία, φασαρία, παρέα (<ισπανοεβρ. parea). Μερικά ιδιώματα δεν εμφάνισαν ποτέ συνίζηση (Πόντος, Ζάκυνθος, Μάνη, Τσακωνιά, Χιμάρα κ.ά.), π.χ. παλαίος, παιδία, ελαία, μηλέα, συντροφία, δροσία κτλ., (Τσακωνιά), π.χ. ελία, δουλεία, φονία κτλ.
34. Pettifer 2001, p. 7.
35. Bon 2008a, p. 111.
36. Bon 2008a, p. 60; Bon 2008b, pp. 7–29.
37. Bon 2008a, p. 36.
38. Joseph et al. 2018, p. 72: As for the “emigré” Himariotes, they are no longer active speakers of the idiom. This is a rule for the younger generation above all. The consequences of the retreat of the dialect include an overall reduction of competence on the part of speakers, but more specifically an inability to use certain verbal tenses, in both active and passive voice but especially in the passive.
39. Giakoumis, 2016, p. 226
40. Giakoumis, 2016, p. 217
41. Kyriazis, Doris (2019). "«Το Δέλβινο 'ν' η πατρίδα μου…»: τα (βορειο)ηπειρωτικά ιδιώματα μέσα από την «Αληπασιάδα» του Χ. Σεχρέτη και από τα έγγραφα του Αρχείου του πασαλικίου Ιωαννίνων". Λέξεις: Τιμητικός τόμος για την Χριστίνα Μπασέα - Μπεζαντάκου (in Greek). Kardamitsa Publications. ISBN 978-960-354-504-0.
42. Καφάτος, Γιάννης (24 July 2021). «Χάθηκε βελόνι» το μυθιστόρημα του Χρήστου Αρμάντου Γκέζου για την αναζήτηση, τη ματαίωση, τη λύτρωση – Συνέντευξη με τον συγγραφέα. Retrieved 9 December 2021.

Sources

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