"Dumitru Mărtinaş" Roman-Catholic Association representing Roman-Catholics of Moldavia (so called "Changos", French - Tchangos, Hungarian - Csangok, German - Tschangos)
Romano-catolicii din Moldova (Romania) - Roman Catholics from Moldavia - Romania - people so called csangos - românii denumiți ceangăi, Tchangos
The traditional popular port has correspondences and relationships that go so far as to identify with the cultural space of the Romanians from Transylvania. The popular port of the Roman Catholics (Csangos) is entirely Romanian, even the creator of the false Csango-Magyar ethnonym, the Szekler priest Péter Zöld stating "... their clothes are cheap Romanian and they are worked by their wives ..." . The woman's port, preserved better than the man's one, is composed of a complexity of clothing objects: shirts, waistcoat, overcoat or sheepskin that represent invaluable values ​​of traditional Romanian art. The defining piece for women's clothing is the cloth, which is a complex brobo made of several beautifully ornamented elements that wrap around the head, identical to the way in which this clothing item is worn by women from other areas of the country, an object called shamrock, pomegranate or vail. They are part of the clothing of the Moldavian Catholics and objects that, although they are named differently than in other regions of the country, are equivalent to some clothing worn by women from Oltenia and Muntenia. Thus, in the villages of the Moldavian Catholics there is still wearing the popular skirt as a piece of the popular female costume that is not seated in front and back as is customary in Oltenia and Muntenia. For the holidays, wear the plaid shirt or the shirt with the bezarau. The popular men's costume is simpler and is worn today only on the occasion of religious manifestations having as component parts the straight shirt or the shirt with legs as well as the yarns made of cotton or wool cloth and in frigid weather it is worn by the pups white called dimie or aba. The popular port of the Catholics in Moldavia contributes to a great extent to the understanding of their Romanian origin and identity. Roman Catholics from Moldavia are the keepers of the oldest traditions of Romanian clothing in this part of the country. The old port, which they wear today, is unmistakable and has a strong personality, which is manifested in that it preserves, without alteration, the fundamental elements of the traco-daco-iliric substrate. The stylistic and morphological peculiarities that the traditional holiday port of the Catholic population of Moldova emphasizes, undoubtedly plead for the Romanian tradition of these believers. The unity in variety, as well as the specific of the holiday costume that the Moldavian Catholics wear, also results from the fact that these straps fit the sculptural vision of the Romanian port. White remains the basic color in all clothing components, as a mark of soul cleanliness, purity, light appreciation. The geometry of the ornamentation of the traditional folk costume of the Catholics in the Moldavian space orders and tempers the decorative compositions and the chromatic harmonies. The combination of the functional criterion with the artistic achievement, the production of practical and beautiful pieces is also the result of a long tradition, transmitted from generation to generation, constituting the basis of the morphological unity of the Romanian port of which the traditional costume of the Catholics from Moldavia is part. Some components of the peasant clothing keep today the traces of archaic beliefs regarding the ways of distributing the ornaments or using the accessories. All this leads to the conclusion that the so-called Ceangos popular port is an authentic Romanian popular port.
Port popular la romano-catolici din Moldova denumiți de literatura maghiară ceangăi, csango Port popular la romano-catolici din Moldova denumiți de literatura maghiară ceangăi, csango Popular costumes of Roman Catholics Popular port of Valea Mare, Bacău county Sheepskin from Coman village, Bacău county Men's hat - Poiana Negri, Bacău county Sheepskin from Bijghir village, Bacău county Handkerchief ornament - Gioseni village, Bacău county Handkerchief ornament - Tuta village, Bacău county Towel from the village of Frumoasa, Bacău County Towel from the village of Faraoani, Bacău County
Notes on the popular port of Roman Catholics from Moldavia
Referring to Roman Catholics in Moldavia, the linguist Sever Pop (1901-1961) author of the Romanian Linguistic Atlas, wrote “The female costume, from the region, has nothing Hungarian; on the contrary, it offers all the characteristics of the costumes in the mountain region of Moldavia ” . In 1887, Ballagi Aladár, the president of the Hungarian Geographical Society, visited the village of Cleja from Bacău county, inhabited exclusively by Roman Catholics, an occasion with which he could not hide his surprise by saying about the inhabitants of the village that “… they seem to be Wallachians. Not only the port but also their physiognomy carry the Wallachian imprint… ” . Speaking about Roman Catholics in Moldova, the historian Nicolae Iorga expressed admiringly the surprise with the Romanian dress of the Csángos described by him "... with beautiful stately ports ..." , whose women wrap their heads "... in big white broboades, in all such first their size and by the way they are trapped, with those of the girls and the wives of the mountain of Fagaras ... " , the great historian concluding that the Csangos " ... are not as far from strangers as one might suspect ... " . Excerpt from the work "The origin of the Csanos people from Moldavia" - author Dumitru Mărtinaș

The

popular

port

of

Roman

Catholics

in

Moldova,

as

found

by

the

Szekely

priest

Zöld

Péter,

creator of the name "csango-magyar" ("ceangău" - in Romanian).

Following his passage through Moldova, the Szekely priest Zöld Péter ascertained the existence of the population of Roman Catholic religion in this area of Romania and about these persons he noted that "... their clothing is Romanian, cheap and is worked by their wives ..." and that they are bilingual "... everyone knows and speaks Romanian and Hungarian ..." (in the current, ordinary language, they use Romanian and Hungarian) but that "... they speak Hungarian poorly ..." (in the language used there is a mixture of Romanian and Hungarian words) . The description given by the priest Zöld Péter to those whom he called "csango-magyar", is important because it confirms that Roman Catholics in Moldova dress in Romanian clothes, worked by them in their own households, know and speak Romanian better than they know and speak Hungarian. THE TRADITIONAL POPULAR PORT at the moment when the "Csangos" were met by Zöld Péter. Roman Catholics from Moldavia could not be Hungarians dressed in Romanian clothes. Roman Catholics from the period when Zöld Péter visited Moldova, as well as their descendants to this day, still wear the clothing they are accustomed to, a popular port inherited from the ancestors and traditionally used by over the centuries, being known that - throughout the world - the traditional popular port is preserved by peoples, nations, ethnicities, groups of people, etc. this being considered a duty, an honor and a pride of the members of a community and - at the same time - it is the proof of the belonging of the people to a certain community. In the case of “Csangos”, the Romanian popular port, the traditional Romanian clothing worn by Roman Catholics in Moldova, is the proof of their belonging to the Romanian nation. From the description made to the Moldavian Roman Catholics by the priest Zöld Péter, it turns out that the costumes are "Romanian" and "cheap" clothing, worn by them, "is worked by their wives" in their own households, which means that the Roman-Catholic wives knew the technique of weaving the cloths necessary for the realization of the articles of clothing and they dealt with this task spread throughout the territory of Romania, practiced within the peasant households of Romanians of Orthodox religion and Romanians of Roman Catholic religion. The tissue craft resulting in Romanian clothing is certainly a traditional Romanian task and is the proof that Roman Catholics who practiced this craft are Romanians, as it is impossible for Roman Catholics in Moldavia to be Hungarian and to be assimilated by Romanians in the process of the alleged assimilation they were forced to acquire the traditional Romanian weaving technique, resulting in Romanian clothing items. This argument leads to the conclusion that Roman Catholics from Moldavia are excluded to be Hungarians.