The wordLinobambaki comes fromGreekΛινοβάμβακοι, which derives from the combination of the wordsλινό (lino) "linen" andβαμβάκι (vamvaki) "cotton".[4] The term was used as ametaphor in order to demonstrate that even though they had Latin Catholic origins, they chose to appear outwardly Muslim.[5]
Hassan Pouli (Hasan Bulli), a historical figure in Cypriot folklore
TheOttoman–Venetian War (1570–73) concluded with the remainder of Cyprus under Ottoman rule, and immediately after the war, sanctions were put in place for the Latin population of the island.[6] With Ottoman-Venetian rivalry at its peak, the Ottomans feared the security risk posed by the Latin Catholics of Cyprus, and in particular that they would entice the Venetians to return. As a result, Ottoman tolerance towards theCatholic community was much less than towards theGreek Orthodox community.[7] In addition to political and religious pressure, there was an economic oppression that included removing their rights to own property. The Catholic inhabitants affected by these measures consisted of Latins, Venetians, Genoeses, Maronites and Armenians who had converted to Islam in order to circumvent these Ottomon legal precepts. Their artificial and interested embrace of the religion led them to eventually earn the name of Linobambaki.[8]
The Linobambaki did not outwardly practice or demonstrate their religious beliefs, due to their faux conversion to curry favour with the Ottomans and the Orthodox communities. Thus in their daily life, they chose to have either one Christian and one Muslim name, or a common name found in both faiths like Ibrahim (Abraham), Yusuf (Joseph) or Musa (Moses).[9] At annual conscription they were often drafted into the Ottoman army,[10] and they avoided payingtaxes for non-Muslims. The Linobambaki did not entirely convert to a traditional Muslim life, and only demonstrated religious practices and beliefs that would gain them advantages only afforded to Muslims. For example, they frequently consumed alcohol and pork,[11] and didn't attend religious services; traditions similar to continuingTurkish Cypriot culture today. Many of the Linobambaki villages have Christian saint names that begin with άγιος (ayios), or "saint" to attribute their Latin Catholic origins. Linobambaki's cultural roots and history can be found throughout Turkish Cypriot life and literature. For example, two of the most prominent main characters from Cypriot folklore are "Gavur Imam" and "Hasan Bulli".[12] Linobambaki became a part of the majority of all uprisings and revolts against Ottoman rule, and other local government bodies on the island.[13]
Linobambaki are mentioned by foreign travellers who visited Cyprus before the 20th century.[14] The English historian and traveller William Hepworth Dixon who visited Cyprus in 1878 describes the Linobambaki as a "troublesome but comic element", changing religion from day to day. Fathers pretend that they circumcise their children, and give them names that sound both Muslim and Christian, such as Yacoub, Jousouf and Mousa. He notes that whole villages of "white" Cypriots use these tricks.[15]
The Ottoman Empire'smillet system was abolished during British administration. In this period, the people of Cyprus were split into two main groups in censuses and administrative records.[26] Because of thedivide and rule policies of the British administration, Linobambaki were integrated into the Turkish Cypriot community.[3] There were still Greek speaking settlements that identified themselves as Turkish Cypriots during the 1950s; settlements such asLapithos,Platanissos,Agios Symeon andGalinoporni.[27]
^abTassos A. Mikropoulos (2008)."Linovamvaki".Elevating and Safeguarding Culture Using Tools of the Information Society: Dusty traces of the Muslim culture. Livanis. p. 94.ISBN978-960-233-187-3.
^abTassos A. Mikropoulos (2008)."Linovamvaki".Elevating and Safeguarding Culture Using Tools of the Information Society: Dusty traces of the Muslim culture. Livanis. p. 93.ISBN978-960-233-187-3.
^Erdönmez, Celâl (2004)."Linobambakiler"(PDF).Şer'iyye Sicillere Göre Kıbrıs'ta Toplum Yapısı (1839-1856) (Ph.D.). Süleyman Demirel Üniversitesi. p. 44. Archived fromthe original(PDF) on 2012-12-24. Retrieved2014-06-10.
^Costas P. Kyrris (1984).Ανατομία του Οθωμανικού Καθεστώτος Στην Κύπρο 1570-1878. Nicosia: Dimos Lefkosias. pp. 64–66.
^Άντρος Παυλίδης, "Η Κύπρος ανά τους αιώνες μέσα από τα κείμενα ξένων επισκεπτών της" (Antros Palvlides, "Cyprus through the centuries in the texts of her foreign visitors), ed. Φιλόκυπρος (Philokypros), Cyprus 1994, vol. 2, pp. 1098 (William Turner 1815), 1141 (Luis Salvator 1873), 1163 (Hepworth W. Dixon 1878). In Greek language.
^Beckingham, Charles Fraser (1957). "The Turks of Cyprus".Journal of the Anthropological Institute of Great Britain and Ireland.87 (2). London: Royal Anthropological Institute:170–171.ASINB002HHIRQ8.
