History. Fragments from the Csango past

Research has been made at the border between Hungaria and Austria and at the extreme Orient in order to find traces of the origin of Csango people. They said that Csango pronunciation is close to the idiom spoken in western Hungaria by a group of Magyars who settled on the valleys of Raba and Repce in the X-XII centuries. Supposedly, individuals from this region might have been sent to South- East Transylvania for military needs and they were able to cross the Carpathians in order to settle to Moldavia. Another Hungarian researcher stated that the language the Romanians from Moldavia use different from the one Csangos use. Most of these researchers have the tendency to consider that Csangos are exclusively Magyar speaking people and those who speak Romanian do so as they have been assimilated. Such a deliberate attitude can only lead the research on a wrong path, especially considering there are very few pieces of information about the Csango origin.

Another source that feeds the assertions stated above is represented by the parish files, in which Magyar priests who were sent with Magyar catholic missions changed the names of their parishioners and of the places populated by Roman Catholics or even orthodox people in Moldavia. Magyarisation actions subjected to Romanians in Moldavia have been renewed in the years 1950. Those people were considered Magyar because of  their catholic religion.

So in some settlements with bilingual population such as Luizi – Calugara, Pustiana, Lespezi – Garleni, schools in which the teaching language is Magyar have been set up. In these schools especially trained in Magyar language teachers have been brought and they were paid according to the presence of their students in classes because they didn’t have anyone to teach. These teachers have been repeatedly banned from the communities they visited, the villagers manifesting a very hostile attitude towards the missioners, telling them: "Go home, we are Romanians!" 

Immediately after the Revolution of 1989 the leaders of the representing parish of Harghita and Covasna made up their mind to get children from the Roman catholic villages in Moldavia to send them to study in Hungaria, so that they would preach the Hungarian cause of neorevisionarism and panmagyarism. Afterwards another method has been found and frequently used. It implied political delegations accompanied by Magyar speaking media in order to document giving material help to poor villagers in exchange for joining the Magyar cause. 

Relevant in this matter is the famous media scandal from Cleja – 29 of April 1995 known to the European authorities responsible with assuring the human wrights. This scandal was one of the maximum tension moments between Romanian Csangos and the Magyar Csango Association from Moldavia with the headquarters in Sf. Gheorghe. 

The attempts of claiming some Catholics in Moldavia as Magyar by religious constraint or by school didn’t work, Romanian language couldn’t be banished because it is the native tongue of Csangos, the only one they ever knew since they settled to Moldavia. The efforts of  the Magyars from Transylvania are presently useless activities as the language and the soul of these people cannot change. " No one sold their soul or country!" said the dean of the Roman catholic church in Bacau.

The conclusion of Dumitru Martinas’s thesis regarding the linguistic origin of Csangos can easily be guessed – Csangos are magyarised Transylvanian Romanians  who became catholics living in the proximity of Szeklers. They emigrated to Moldavia in the 18th century and their history cannot be understood without knowing enough about the history of the Romanians from the Szekler county. The Csango history is nothing else than a painful episode, a scar in the soul of the Romanian history.

This was the reason why the principal conclusion of another international on the Csango matter, organized, this time, by Magyar interested circles, with a selective participation, at Bacau, on the1st-the 2nd of June 2006, was that Dumitru Martinas activated in ex-security with almost all Roman catholic priests from Moldavia, those being the persons who objected the implementation of Magyar as a native tongue in the religious service. This was, as they could not object his arguments, they tried to discredit the author.

The contradictory discussions between Romanians and Hungarians concerning the origin of the catholics in Moldavia materialized for the first time in a decision taken by the government lead by Antonescu in the ‘40s, when Petre Ramneteanu was sent to settle this matter once and for all. He established what the genetic origin of the population was by using the hemaglutination of the blood method. After comparing the clues it came out that the Csangos have the same biological blood compound Romanians have.

The Romanian Csangos equally participated to the act of defending the country many of them being the peasants who fought in the army of Stephen the Great, others fought in the Independence War from 1877 – 1878 while others fought in the two World Wars or local village revolts.

Turning Romanian communities from Moldavia into servants of Magyars, Poles, Germans, Australians, Italians was pursued by convincing Romanians from Moldavia to become catholics. The only ones who realized the danger were the local people who persistently resisted this switching their ethnic identity into Magyars. From 1225 to 1925 numerous missionaries from western countries have been sent here to preach catholicism and in addition making the newly converted people embrace Magyar language and nation.

The natives were forced to subject to the will of the missionaries in order to avoid conflicts with the authorities who had political understandings which were more important than the well- being of the christians.

After the great schism from 1054 many Romanians from Transylvania, Pannonia, Bosnia, Croatia, Serby kept their catholic creed just as those from Moldavia did.

The first written advice sent to the pope Gregory the 9th is from 14th of November 1234 and it expresses the discontent that the Romanians from the catholics bishopric of the Cumanians refused to take the holly communion bread from the Magyar priest.

In this respect comes the refusal of the Romanians to become Magyar, rather turning towards Transylvanians or Saxons.