INTRODUCTION - Part 11

These actions are repeated until the threshing-master is satisfied that the grain is removed from the stems and the straw is well crushed. With the completion of each threshing cycle the crew gets a chance to wipe off their sweat, take a drink of fresh buttermilk to cool down, and eat some fruit for energy. Watermelon and other fruits are plentiful but nothing beats the taste of a petrovka (early ripening apple with an irresistible aroma). After a threshing cycle is completed, the straw is separated from the grain by raising bunches of straw off the floor with a wooden pitchfork and shaking them well to release the grain while keeping the straw on the fork. Pitchfork by pitchfork the straw is removed from the threshing floor and taken to the barn. After all the straw has been removed, the grain is swept up and placed in a pile at one edge of the threshing floor. The floor is then prepared for the next threshing. Threshing can be a fun activity for children because this is the only time they are allowed to play in the barn. Jumping on the piles of straw causes it to be compressed leaving space for more. When threshing is finished for the day, the grain undergoes winnowing (veenie) with a large sieve (resheto) to remove small bits of straw and other impurities. In the afternoon as the air cools and a breeze begins to blow, the grain (zhito) undergoes more winnowing, this time with mother nature’s assistance. Using a flat wooden shovel (lopata za veenie) grain with chaff (pleva) is tossed high into the air allowing the breeze to blow away the lighter chaff as the heavier grain falls back onto the pile. This process is repeated until all the chaff is removed. Long and healthy grain stems are threshed manually to preserve them for making straw rope. Manual threshing is done by taking a pile of stems, about eight inches in diameter, the root end under the right armpit, then while holding the pile intact with both hands, the clusters are violently beaten against a wooden object, usually a stool, until all the grain is released. Finally, before storing the grain for the winter, it undergoes a final sieving process. This time a sieve with small holes is used to remove bits of fine dirt, small weed seeds and other fine impurities. Before the grain leaves the threshing floor, the tax collector gets his share and the grain is taken into a grain bin (ambar). Threshing winds down as September approaches and priorities begin to focus on other jobs. After being harvested in mid-June, some of the meadows are allowed to grow a second batch of grass and if watered sufficiently, can be harvested in late August or early September. Once again, Oshchimian men prepare their scythes (kosi) for grass cutting. This time the grass is young and tender, best suited for feeding the young lambs in early spring. Next to be harvested are the beans. Garden beans mature first and must be picked before the pods dry and pop open. Beans must be picked early in the morning while the pods are still soft from the morning dew. Pods are picked by hand, one at a time and placed in burlap bags (vreshcha) so that if a pod cracks open the beans remain in the bag. After collection, the crop is transported home by pack animal. Unlike grains, not all beans mature at the same time and several pickings must take place. At home, bean pods are dried in the sun to remove all moisture and avoid mold. It is fun to watch bean pods dry as the slightest sound or vibration will set some of them off, cracking and literally “spilling the beans”. To ensure that all pods open, they are beaten with a threshing twig (roshka) until they surrender their fruit. Pitchforks and sieves are also used to remove impurities. As the beans are picked, an eye is kept open for the corn and grapes. If the weather is hot and dry, corn tends to mature earlier. Unlike beans, corn has staying power but is vulnerable to bears (mechka), badgers (iazoets), crows (garvan), magpies (strachka), and many other vermin. Similarly, grapes are also vulnerable to vermin and must be protected.

As the grapes (grozie) begin to mature, vineyard (lozie) owners designate full-time guards (pndar). This task usually falls to elderly family members, too old to work but well enough to chase pests. Guarding goes on until the grapes are harvested, which usually takes place around Krstovden, September 14th,according to tradition. If there is any spare time in late August, it is devoted to tilling the fallow fields for planting next year’s grain crops. Actual planting takes place in September after the fields are tilled for a second time. Red peppers, tomatoes, spices, fruits and other garden crops are also harvested around this time. Red peppers are sun dried to preserve them and are either ground into red pepper (boukovski piper) or

strung together in bunches (kiski). Apple slices and plums (slivi) are also preserved by sun drying. Spices such as mint (nagiasmo) and parsley (magdanos) are preserved by tying them into bunches and stringing them in the sun to dry. September is also the month when Oshchimians purchase a piglet for the next year’s slaughter. Care must be taken to protect the piglet from the yearling pig, which if left alone will kill it. September is a busy month for harvest as most crops are preserved and put away for the winter. Corn is harvested in two stages, first the cornhusks are broken off, stems peeled, made into sheaves (kiski) and hung on the attic rafters to dry. Then the corn stalks are cut at the base with a sickle and tied in round bundles. They will serve as winter fuel for the fire or feed the hungry oxen if straw and hay are in short supply. While the corn harvest is concluded, attention is focused on harvesting grapes and winemaking. Winemaking begins by first cleaning and preparing the wine barrel (bochka). Last year’s wine and sludge are removed, the barrel is sterilized with ash and burning coals (spouza) and finally rinsed with hot water. The barrel is then filled with cool water to allow the oak boards to expand and seal the cracks tight. The barrel is an oval cylinder with a tap (tsifoun) at the bottom of one side and a round opening, about six inches in diameter, on the top. Some barrels have a trap door above the tap to allow a small person entry for cleaning. After the barrel is cleaned the vat is next. This is the container where the grapes will be crushed and made into wine. When the grape experts, usually old men with years of wine making/drinking experience, have decided that the grapes have achieved maturity the word is given to pick them. Grape picking is a community affair as relatives and friends are invited to the vineyard to help pick. Grapes are collected in sturdy bushels made of willow twigs and transported to the vats two at a time by pack animal. They are crushed by hands, feet or press and poured into the vat. Everyone gets to sample the juice and make predictions about the quality of the wine. Some grapes, usually good bunches, are saved for snacking. After a few weeks or so of fermentation, the grapes are pressed and the must (sok) is placed in the barrel to further ferment and clear. The hole on top of the barrel is plugged with a wooden plank and sealed with cow dung. Dried dung is porous and acts as a filter allowing air to escape but prevents fruit flies, dust, and other impurities from entering the barrel. The pulp (komini) is taken to the local licensed distillery (kazan) and made into Rakia (a traditional Macedonian alcoholic spirit). September is also a good time to stock up on oak leaves (shouma) to feed animals in the winter. Oak branches, full of rich green leaves, are cut from the oak trees and left to dry. They are then tied together in manageable bundles and transported to the barns for storage. Orchards are also harvested around this time. Apples are picked by hand, transported home in bushels, and then placed in cold storage or sold at the market. Later in the fall, gardens are cleared and any remaining immature crops are saved for pickling. Most leftover green peppers (piperki) and green tomatoes are pickled in salt brine and preserved for winter. Some are left in cold storage to mature for immediate consumption. Leafy vegetables, cucumbers (krastaitsi), and red tomatoes (domati) are usually eaten in season. Pumpkins (tikvi), onions (kromit), cabbages (zelki), and leeks (pras) are harvested and placed in cold storage. Some cabbages (rasol) are pickled in salt brine and will make delicious cabbage rolls (vifki) and sour cabbage salad (rasol) during the winter months. Walnuts (kastitsi) are also harvested in the fall. Some are picked daily as they are knocked off the walnut trees by the wind and rain. When it’s time for harvest, any remaining walnuts are knocked off with long wooden poles.

Harvesting walnuts is a messy business. The outer soft green layer leaves stains on the hands of those handling the walnuts. Many children have received the strap from the schoolmaster for coming to school with black hands. Walnuts are collected in bushels or burlap bags, allowed to dry and sold at the market or stored in a cool dry place for winter consumption. Potatoes are the last crops to be harvested. They are dug out of the soil in late October before the cold weather sets in. A two-pronged metal pitchfork (dikel) is used to minimize damage during digging. After digging, potatoes are left in the field to dry and then placed in burlap bags or bushels and transported, via pack animals, to the cold cellars for winter storage.

If there is any free time in late October, manure is taken to the fields to free the compost heaps. Manure is also processed in the spring or as required. Wood for fuel (cooking and heating) is also collected and transported home around this time. Wood cut earlier in the season and left to dry is transported home for use in the winter months. During the summer Oshchimians use quick burning dry wood (suarki) for cooking and baking bread. During the Turkish occupation, the Oshchimian people owned the Oshchima forest privately. After 1912-1913 however, the forest was nationalized by the Greek Government and residents were required to obtain permits to cut wood. The most common trees growing in Oshchima are beeches (bouka), willow (vrba), and oak (dp). Less common are poplar (topola), walnut (orev), maple (ioar), dogwood (dren), pine (bor), essel (bark used for staining fabric), klenika, and gaber. October is also a month of transition, leaving the old behind and embracing the new. According to tradition the fall-winter cycle begins on Mitrovden, October 26th. On this day communal herds are disbanded and owners takes possession of their livestock. The sheep come home to the family barn to give birth to a new generation of lambs. The job of the herders is over and they are free to go home to their families. Mitrovden is also a traditional day for sampling the new wines. Many kegs are tapped on this day and men and women of all ages shake their heads with approval as they sip the red liquid. As work in the field winds down, the distilleries in the village are busy making more rakia, for soon it will be time for matchmaking and many weddings. With crops well secured, winter stocks well supplied, and kegs topped with wine and spirits, it’s time for celebration. According to tradition, most weddings take place during a few weeks following Mitrovden when food and spirits are plentiful and the people are freed from summer chores. The excitement of weddings winds down as December approaches and Oshchimians look forward to Christmas and the first snowfall. By observing the sky and the surrounding mountains, the older Oshchimians can predict when it is going to snow. According to old wisdom, it will snow if the evening sky is cloudy and dreary and the mountaintops acquire a white glow before sunset. If the conditions are right, the next day Oshchimians will wake up to a blanket of white snow. Children are most excited by the snow as they anticipate the arrival of Dedo Nikola with his white beard (St. Nikola December 6th) and quickly rush outside to greet him like a long lost relative. The arrival of the first snow also signals the start of hunting season. Hunters will clean their shotguns and stock up on ammunition in preparation for the winter hunt. Oshchima has a variety of wild game from the rare boar (divo bishe) and goat (srna), to the common rabbit (zaek) which can easily be found. On the feathered side, the quarry can vary from the rare wild pigeon (div goulab or piskoup) and dove (prlitsa), to the more common partridge (iarebitsa), blue jay (soika), and blackbird (tsrnachka). For their pelts, hunters will also hunt squirrel (ververitsa), fox (lisitsa), mink (kounatka), wolf (volk), and bear (mechka). Besides celebrations, hunting and other fun activities, winter is also a time of many chores. All animals; oxen, horses, mules, donkeys, sheep, lambs, dogs and cats must be fed and watered at least three times a day. Stables (aour) must be cleaned at least once a week. Paths to reach the feed barns and watering holes must be cleared every time it snows. Wood (drvo) must be split, dried and the fireplace (odjak) regularly stoked to keep the house (koukia) warm. During the winter, wool (vlna) is spun into yarn (predeno), socks (chorapi) and sweaters (fanela) are knit (sopleti) and looms (razboi) are in full production making clothes (plachki), covers (chergi) and other things. Corn (miser) is separated from the cob by hand, by forcing kernels off the cob with another cob or piece of wood.

The corn is then put through a sieve (drmon) to remove pulp and impurities. In mid-December preparations are made to slaughter the pig. Last year’s piglet is fully grown and fattened with slop made of whey (siratka), bran (tritsi), boiled squash, cracked corn, stinging nettle, boiled potatoes, flour, and all the table scraps one can find. A crew of six strong men is invited to hold the pig down while one butchers it. After it is skinned and cut, the lard (salo) is melted down (ligda) and placed in 2 or 3 tin cans about 1.5 cubic feet each. Most of the meat is pickled in salt brine and placed in oak

casks (kache). Some is deep fried (jouberinki) and submerged in hot lard for later consumption. The rest is left for immediate processing. The intestines are cleaned and made into sausages (loukantsi) using traditional recipes by stuffing them with bits of pork fried in leeks and spice. The ears and feet are pickled and used later to make tasty bean soup. The hide is salted, dried and later used to make slippers (pintsi). Nothing is wasted. Even the pig’s bladder is filled with air and used by children as a balloon or ball. After the job is finished, the crew is treated to a meal of pork chunks fried in onions. Free-range pork fried in onions, gives off the most appetizing aroma. Rakia and wine also flow in plentiful quantities. Oshchimians have a tradition of sharing their bounty, especially when it comes to fresh meat. By offering the neighbours some fresh pork, when it is in abundance, they ensure that they will receive some when the neighbours slaughter their pig. Oshchimians are generous people and know how to look after each other. This generosity also extends to hunters who share fresh game with friends, neighbours, and other hunters. The next highly celebrated holy day after Svety Nikola is Christmas. When Christmas (bozhik) nears young men and women prepare for Koleda. Two days before Christmas the boys gather firewood and straw and build it into a cone shaped heap in the village-square. Jubilantly, they go house to house in small groups, knocking on doors with a wooden mallet, loudly demanding to be given straw and firewood. At night, the boys will light the wood heap and make a bonfire that will burn until dawn the next day. After the initial excitement, created by the sparks and violent flames of the burning straw, the children will sing Christian, pagan, and sometimes lewd songs. To amuse themselves during the night as they watch the flames dance and take turns telling stories, they will occasionally startle the crowd with a surprise explosion. They will take a stone, spit on it, add to it a burning coal then strike it with a mallet. Bang, the charcoal will explode and startle the crowd while the pranksters laugh with delight. The following morning, girls and boys with sacks over their shoulders go from house to house knocking on doors loudly and cheerfully calling out “Koleda”. The woman of the house comes out and gives them each a ‘kolache’ (a bun with a hole in the center baked especially for this occasion) as well as some walnuts, chestnuts, apples, coins, and other goodies. As Koleda winds down and evening approaches, the air begins to fill with song and cheer. Christmas Eve is approaching and families and friends come together to share treats, gifts, and prepare for Christmas day (Bozhik). Early Christmas morning the entire village will attend mass to celebrate the birth of Christ. Those who fasted for the last forty days will receive Holy Communion (pricheska). After the service, it’s a rush to get home to a rich and long anticipated meal of broiled pork in onions and potatoes, cabbage rolls (vifki), fried leek sausages (loukantsi), fried fritters (pitouli), fresh baked breads (lep), cookies (gourapshina), and much more. Those named Risto or Bozhin will also be celebrating their namesake by hosting visitors and receiving gifts and blessings. After everyone has their fill they will assemble in the village-square (stretselo) to participate in or watch the women in their Oshchimian native dress dance to the traditional Macedonian songs played by the music bands. Late in the evening the festivity winds down as people leave the village square and go visiting neighbours and friends until late into the night. The following day Oshchimians are back to their usual routine except that they can reminisce about the previous day’s festivities and enjoy the tasty leftover goodies. The New Year is almost upon them and there will be more celebrating but first they must say goodbye to the old year with a game of Oshchimian poker (komar).

Is has been said that those who welcome the new year by winning at cards will have good luck (ksmet) for the rest of the year. During the evening, New Year’s eve, families and friends get together to play a few games of komar (similar to blackjack except komar goes to thirty-one). Women and children join the game and make bets to try their luck as the dealer hands out the cards. Depending on the enthusiasm of the players and small fortune they want to gamble, the game could last well into New Year’s day. The hostess provides plenty of snacks and drinks to keep everyone’s spirits high. The arrival of the New Year is always more exciting than the game, so as midnight nears the players take a break to hug, kiss and welcome the New Year. Eventually before the party is over, a winner is declared and cheered for their luck and good fortune. Then as the children go to bed, the women get busy preparing the next day’s feast. They knead (mesfe) dough (testo)

and chop vegetables (zelie) to make zelnik (a flaky pastry with a filling of sautéed vegetables baked in a large round pan). Depending on the size of the family, a variety of zelniks may be prepared and stuffed with onions, leeks or cheese (bourek). A delicious sweet treat (vialnik) is made with long strands of dough twisted and coiled in a round pan then brushed with honey before baking. In the modern Macedonian tradition, a coin is inserted in the crust of each of the pastries, well hidden from view. Traditionally only one coin was used, hidden in a single pastry, but in modern times the hostess believes more in creating excitement than following traditions. As the family gathers for the noon meal, each zelnik is cut into equal sized portions, one for each family member. When they all have their portion, the hostess gives the word and the search for the lucky coin begins. Children and adults alike dive into the crust, fingers slowly unfolding and feeling, eyes searching until finally one calls out with excitement, “Here it is, I have found it.” The winner is cheered by all and the lucky coin is secured for at least a year to ensure it will bring luck for the entire year. In addition to celebrating the New Year, families with someone named Vasil among them will also celebrate the namesake and play host to visiting friends and relatives. After the New Year, the next anticipated holiday is Epiphany (voditsi), which Oshchimians and all Orthodox Christians celebrate on January 6th. This is an exciting time for young men who plan to enter the diving competition for the retrieval of the cross. The traditional Oreshki pool (vir) is filled and prepared for the dive. The ceremony begins with liturgy at Svety Nikola church followed by the icon auction. To raise money, the church auctions off some of its icons to be taken home overnight. After the bidding is done, each proud owner carries his or her icon in a processional march to the Oreshki pool. Icons are held high overhead as the priest chants and the procession moves slowly towards Oreshki. When they arrive at the Oreshki pool, the priest performs the traditional voditsi service by dipping a bouquet (kiska) of dried basil stems (bosilok) into the pool’s water and flicking its spray at the pool and then at the procession, several times to symbolize Christ’s baptism. The crowd then chants the Voditsi chant “Krste kreva boga mola, gospodi po milo, da se rodi bereketo i vinoto, gospodi po milo, da se rane siromasi i siratsi, gospodi po milo.” The priest then gently sprays and blesses each icon as its owner presents it. Those who are in need of healing will rinse their hands and faces in the blessed water. Some will even fill jugs to take home for cooking, washing, and cleansing their home. Towards the end of the service, the priest will toss the traditional voditsi cross into the pool of frigid water. Long anticipating this moment the young men around the pool, who dare brave the cold, will dive deep into the frigid water and wrestle for its possession. The one who emerges holding the cross will be declared the victor with cheers from the crowd. Catching the cross has its rewards and many strong young men will compete for it. It is believed that the young man who possesses the cross will be rewarded with good health and fortune. After it is recovered, the cross is placed on a tray for the priest to bless and those wet from the dive run home to change before they freeze and quickly come back to rejoin the service. The victor is congratulated by all, especially by his competitors. After the Oreshki service, the priest is usually invited to perform private services in people’s homes to bless their homes and livestock. The young men who participated in the dive earn the privilege of joining the procession of the cross that goes from house to house offering the blessing of the cross while being rewarded with coins and goodies. At the end, the cross is returned to the church. The following day, January 7th, Oshchimians celebrate Svety Iovan and two households (one on the upper side and one on the lower side of the village) play host to visitors and guests.

Hosting is rotated annually to give different families the opportunity to participate. After Sveti Iovan the holidays are over and attention is focused back on daily chores, especially on the livestock which need constant attention. The lambs are growing fast and will soon be weaned from their mothers and taken to market before Easter. Barns and stables are getting crowded and are in need of regular cleaning. With time, the days grow longer and the snow is beginning to give way to the warming sun and the coming of spring.

As memories of the holidays fade and people are immersed in the daily routine of chores, time passes quickly and before you know it, it will be Easter and the cycle of life in the village begins all over again.

Family life in the Village Oshchima

The year is 1939 and to survive Oshchimians stick together and enjoy the safety and security of family, home, and community. They share the fruits of their labour and look after one another through lean times and sickness. They are guided by tradition and through practical experience they pass their skills and knowledge from one generation to the next. Families live simple lives and reside in functional homes, spending most of their time securing food and shelter. The village has no running water (until the 1960’s), no electricity (until the 1970’s), and no indoor toilets. Oshchima has no tractors or mechanized equipment. The fields are tilled by oxen and by strong human hands. Daily meals are cooked in the fireplace (ojak) fueled by the wood of the Oshchimian forests. Bread is cooked weekly in an outdoor brick oven (fourna). The inside of the oven is a dome about 36 inches in diameter and 16 inches high. At the front is an opening about 16 inches wide by 12 inches high. Before baking, the oven is pre-heated to the desired temperature fueled by dry quick burning wood (souarki). When it’s hot and ready the loaves are placed inside and the opening is sealed with a metal plate. The plate’s outer rim is sealed airtight with dough or cow dung. In the winter, the entire family sleeps in one room to keep warm and conserve fuel. Water for cooking, drinking, and washing is carried by hand daily in pottery jugs (stomnina) from Oreshki or other springs. Meals are prepared on a bleout (cutting board) and dough for zelniks or breads is kneaded and prepared on a krank (large wide board). Stews are cooked in earthenware pots (grne) and dry foods are cooked in large, round and shallow earthenware pans (tserepna). To cook the stew, the grne is placed either at the back of the fireplace to simmer slowly in the coals or on top of a peroustia (iron triangular base with three, six inch iron legs) to boil quickly. Zelniks, pogachi (round loaf of bread 10 to 16 inches in diameter and 4 to 6 inches high) and other solid foods are placed in a tserepna and cooked in the fireplace on top of the peroustia or directly on top of the coals. To cook properly and brown the top of the food, the tserepna is covered with a hot saach (an iron semi-sphere larger than the largest tserepna with a handle on top). The saach is pre-heated to the desired temperature while making coals and its readiness is tested by the sizzle when touched by a wet finger. After the saach is placed over the tserepna it is covered with burning coals to keep it hot. Meals are eaten at a sofra (round table about 30 inches in diameter by 10 to 12 inches high). A rogozna (woven straw blanket about six feet square) is laid on the floor and the sofra is set on top of it. Each person takes his place around the sofra and begins to eat after a blessing is said. Plates, spoons, knives or forks are rarely used as food is eaten directly from the pan. Each person breaks a piece of bread and dips it in the stew, scooping a mouthful each time. Dry foods are cut into slices and each person takes a piece. Wine is served in a stomne or small grne. The most senior person takes a sip first then passes it around the table. After dinner the table is cleared and put away and the floor is readied for sleeping. Several Rogozni are laid on the floor and covered with woven blankets (chergi or kilimi). Pillows are made from wool and stuffed with straw. Everyone sleeps on the floor side by side. The fireplace is stoked regularly to keep the room warm. In the morning, children admire each other’s body markings made by the hard rogozna. Most people cherish family events including holidays, births, marriages, etc. Each event is ceremoniously welcomed according to tradition. When a baby is born, the person who approaches the father with the anticipated news demands pay (daimi siarik) for the surprise. Fried fritters (pitouli) are made in a traditional fashion to welcome the newborn and to treat the mother, family members, and

visiting guests. Pitouli are made with dough and are fried in pork lard on top of a sizzling, flat earthenware pan (pitoulnitsa). Weddings are major and elaborate events. Initiation usually begins with the desire of a couple wanting to marry. The young man consults a matchmaker who in turn approaches the parents of both parties with the news. If all are in agreement, then socks, rakia and other gifts are exchanged, the dowry (prikia) is negotiated, the best man (koum) invited, the band (sfirbadjii) hired, the ox (vol) slaughtered, the wine (vino) barrel opened, and preparations for the ceremony are made (see engagement and wedding customs). Before the ceremony begins, the groom is shaven and dressed in his traditional Macedonian clothing. The bride puts on her unique wedding dress, which she and her mother painstakingly fashioned for this occasion. The ceremony takes place in Svety Nikola church followed by the reception, which takes place at both the bride and grooms parents’ houses. There is much eating, drinking, dancing, and celebration. Deaths are a sad affair. The dying must be observed around the clock to ensure proper passing into the next world. It is believed that the souls (dousha) of those who pass on (oumren) unobserved will wander the earth forever. It is also believed that, after death, the soul wanders for forty days visiting people and places, re-examining the life lived. The local carpenter is given measurements to build a casket (kiour) and a couple of men are hired to dig the grave (grob). About twenty-four hours after death, the body (mrtoets) is buried in the Oshchima cemetery (grobishcha) next to the church (Svety Nikola). A priest performs the burial ceremony. Family, friends, and neighbours come to pay their respects and offer their condolences (gospo da prosti) to the family. Forty days later, family and friends prepare a feast and take it to church to share (daanie za dousha) with the community to celebrate the passing of the soul into the next world. Candles are lit to illuminate the way. To honour the memory of a dead family member, once a year on the anniversary of the death, the family takes food and drink to church to share (daanie) with the congregation. This includes the traditional dish of boiled wheat with nuts and honey (pchenitsa) as well as dried fish (chironi) soaked in salt, pepper, and mint (nagiasmo) sauce, chunks of feta cheese, olives, buns (poupale), chunks of bread (pogacha), pieces of zelnik, bourek, vialnik, rakia, vino, and many other treats. This tradition is intended to help the community, especially those who have little, without obligating them. Tradition also demands respect for the dead and prohibits family members and friends from participating in festivities involving dancing (oro) and music (pesna). At night the fireplace (ojak) and kerosene lamps (lamba) usually illuminate the home. Those who need light to go out use a lantern (fener), wax candle (sfeshcha) or open-flame kerosene candle (candilo). Before kerosene was available or at times of shortages, people used a lit pine stick (borina) to provide them with light. Clothing and bedding for the entire family’s needs are made by hand during the winter months. Women are busy knitting sweaters (faneli), and socks (chorapy). Clothing and bedding materials are woven (tkae) on the family loom (rasboi). Almost all the food for man and beast is grown in the fields of Oshchcima. Salt, oil, sugar, olives, and other items are purchased from markets in Lerin or elsewhere. Fish are purchased from Prespa. Olives, oil, and sugar are very expensive and are only purchased occasionally. One thing is never missed, simichina (a bagel like six inch round bread with a four inch hole in the center) for the children. No parent dares come back from market without a simiche for each child. The simiche is a thin crusted white bun made from wheat flour and sprinkled with sesame seeds. It has a delicious aroma that no child can resist. Even before the grocery baskets are set down, out come the simichina.

A child must have great will power to resist the temptation of running to be first in line to receive the well-anticipated and expected, mouth watering simiche.

Oshchimian Migrations

During the early years, migration out of Oshchima was uncommon but as the population grew the land could no longer provide for everyone and migrations became a necessity. Temporary migrations were common prior to the 20th century but were confined to within the boundaries of the Ottoman Empire. Oshchima did not have enough resources to support all the needs of its growing population so people resorted to working outside the village as tradesmen. At one point in its history, Oshchima boasted having the best painters and chimney builders in the region. It was very common for large families, with not enough land, to take up trades and travel to wherever work was to be found. Oshchimians were known to travel and take on projects as far as Epirus (central Greece), Korcha (Albania), Anadol (Anatolia Turkey), and later France, Germany, Canada, and the USA. Oshchimians worked alone painting and renovating or in gangs cutting timber, building frames, rafters, houses, and paving roads with cobblestones. As the need to find more work increased so did the distance that these brave pechalbari (fortune seekers/migrant workers) were willing to travel. After the unsuccessful 1903 Ilinden rebellion, Oshchimian pechalbari began to arrive in Canada for the first time. Five men, all veterans of the Ilinden uprising, left Oshchima and arrived in the fall of 1904. Bozhin Temov, Traian Gigerov, Georgi Argirov, Nikola Argirov, and Naum Popov paved the way for others to follow. This new country was completely foreign to them. They encountered many difficulties such as change of climate, city life, language barriers, and differences in customs, all of which added to their uncertainty in finding jobs and fitting in. Those more fortunate in securing work had to toil long hours for meagre wages. They were forced to live in overcrowded rooming houses without proper nutrition. Discouraged, many wished to return home as soon as possible. Those less fortunate and without jobs roamed the streets hopelessly looking for work. Penniless and hungry they wondered what fate had brought them and if they would survive to experience happiness again. A number of them became ill and a few died. Those who passed away were buried here, their funeral expenses paid by the contributions of their friends. Those who were too ill to cope were sent home, their fares again paid for from voluntary contributions. Their aim had always been to make as much money as possible and return to Oshchima. The few dollars brought back were never enough and many were compelled to return, seeking work for a second or even a third time. However, as the political atmosphere at home changed for the worse many of the migrants began to extend their stay. By 1913, after Macedonia’s partition, some decided to make Canada their permanent home. The first women to arrive in Canada and join their husbands were Sotirtsa Stamkova and Krstoitsa Goustova. After World War I, other women followed. There is an old Macedonian saying; “Where the woman goes so does her home.” Sad as it may be, many left their beloved Oshchima and made Canada their permanent home.

Benefit Society Oshchima

As the Oshchimian population in Canada began to expand so did its needs for assistance. Even though life was much easier in Canada, the fear of unemployment and insecurity loomed in the background causing discouragement and despair. It didn’t help the situation knowing that many immigrants went broke and were shipped out of the country under the worst conditions imaginable. Determined that this would not happen to them, the Oshchimian community got together and came up with a solution which was the birth of “Benefit Society Oshchima”. On October 26th, 1907 the Oshchimian community of Toronto founded the organization “Oshchima Benefit Society, St. Nicholas". The first constitution was written by one of its founders, original members, and first president, Bozhin Temov. Its mandate was to raise funds and provide assistance to those in need. In 1934 the constitution was revised to widen its scope and activities. The name was changed to “Benefit Society Oshchima”. In the beginning the Society was small and financially strapped. Membership dues were $3.00 per year, up to age seventy, after which members in good standing retained their membership privileges for

life. In 1950 dues were increased to $5.00 per year and in 1969 to $10.00 per year. Also in 1969 the age limit for paying dues was lowered to age sixty-five. The constitution since 1934 has been revised several times to accommodate changes in the Society’s activities and to lessen restrictions, especially those involving ownership of cemetery plots. Thanks to the good management and co-operation of its members, the Society has done a great deal of beneficial work and has been able to exist and expand to its present size. In addition to helping its regular members, the Society, on many occasions assisted Oshchimians who were involved in World War II and left the village as refugees. Many benefits, too numerous to mention, have been rendered to its members and to Oshchimians in general, including a donation of a substantial sum to the Earthquake Fund of Skopje in 1963. It is worthwhile to note that in 1957 the Society celebrated its 50th anniversary with a banquet and a 50th anniversary, illustrated magazine was published. Then in 1982 on its 75th anniversary another illustrated magazine was published depicting the families of Oshchimians in Canada. Despite the many difficulties they faced since 1913, Oshchimians in Canada made considerable progress and adjusted very well to the Canadian way of life. From 1946 to 1949 Oshchima was devastated by warring factions in that part of the world, as a result, 95% of the population left home. A great majority came to Canada in the late 1950's and took up residence in Toronto where in 1970 they numbered approximately 700. Through mutual help between related families and friends, and through sheer determination for survival, the Oshchimians in Canada have successfully attained their individual goals. As well they have contributed their personal effort in the development of Canada. As citizens, they can be described as exemplary in fulfilling their obligations to their immediate families, friends, communities, and to the country as a whole. Oshchimian children excel in scholastic endeavours as well as in business. Numerous Oshchimians in Canada are enrolled in courses of higher education, encompassing all fields. As the years go by the community will be enriched with many talented Canadians of Oshchimian descent.

Post war Oshchima

As the Greek Civil War was coming to a close in the fall of 1949, the Greek military concentrated their campaign northward in western Macedonia. The heavy artillery and aerial bombardments destroyed most villages, forcing residents to flee. Oshchimians were no exception and most fled to save themselves. When the war was over and it became clear that Greece would not allow the refugees to return, they were sent to various East European countries. Those captured while leaving were sent to the Greek concentration camps and the rest were forcibly evacuated to Zhelevo. Oshchima for the first time in its history was empty, devoid of human life. Only the dogs remained. Oshchimians living in Zhelevo were allowed to work in Oshchima during the day. Nightly curfews, however, prohibited them from staying. Oshchima as well as Trnaa and Roula were evacuated. They were told the evacuation was done for their own protection, to save them from renegade Partisans. In reality, however, the villages were evacuated to prevent villagers from helping Partisans who didn’t wish to become refugees. When the Greek authorities were convinced that there were no more Partisans, Oshchimians were allowed to return home. Many returned but a few families made Zhelevo their new home. For many home was no longer the same. Bombardments damaged the houses leaving broken windows, leaky roofs, and generally in need of repair. Some families lost their farm equipment, tools, livestock, and personal belongings to looters. Most had to start over again. As tensions began to ease Oshchimians, held in concentration camps, were slowly released and began to arrive home only to find their belongings and property gone. The Greek authorities had confiscated the properties of prisoners in addition to those of refugees. Over time and through Red Cross intervention, some Oshchimian refugees were allowed to return, provided that they were not associated with the Partisans and their neighbours wanted them back.