We will not respond with similar sensationalism here. Rather, we will remain close to the facts and scholarly sources, and address those points made by Friedman which might sound reasonable to a reader who is not familiar with the past and the recent history of the Southern Balkan region.
1) Friedman states that “Greeks have been trying to destroy the Slavic culture and its literacy since the Middle Ages”.
Quite to the contrary, the Greeks of Byzantium and the post-byzantine period immensely and crucially contributed to the development of the Slavic cultures of Russia, Bulgaria, and Serbia, during their conversion to Christianity . Remarkably, Friedman neglects to acknowledge that the written Slavic languages were developed by two Byzantine Greek monastic scholars and linguists, Cyril and Methodius of Thessaloniki. Among others, Friedman also displays sheer disregard for: a) the pivotal contributions to Russian literature and philosophy by 15th century Athonite luminary monk Maximus Graecus (Μάξιμος ο Γραικός) ; b) the learned Greek brothers, Ioanniky and Sofrony Likhud (Λειχούδη), founders of Moscow’s first institution of higher learning, the Slavic-Greek-Latin Academy, in 1687 ; and c) the centuries-old devotion of the Mother Church (Patriarchate of Constantinople) and Greek clergy to their Slav brethren, as embodied in the published works of the 19th century influential theologian and scholar Konstantinos Oeconomos (Κωνσταντίνος Οικονόμος εξ Οικονόμων), a strong advocate of the historical ties and close kinship between Greeks and Slavs through the centuries.
2) In his rather bookish and rigidly circumscribed view about linguistically divergent constituencies in Greece, Friedman challenges the very essence of Modern Greek identity by disregarding –in a historical sense– the inclusive tradition of Romiosyni, the natural precursor of the Modern Greek nation. The concept of Romiosyni is, in many respects, akin to a 'Greek Commonwealth’, which transcends racial, tribal, and regional linguistic barriers. In failing to bring this concept into consideration when it comes to the historical context of multilingualism in the Balkan region, Friedman echoes earlier claims by—let us note—Greek scholars such as the late Loukas Tsitsipis  of Aristotle University of Thessaloniki and the late Kostas Kazazis  of the University of Chicago. Friedman – who is no stranger to Arvanitika, Vlahika and Slavonic dialects in the geographic region of Macedonia– fails to acknowledge that linguistically variegated groups such as Vlach-, Arvanite-, and Slavonic speakers in Macedonia, members of the Ottoman Rum millet and loyal followers of the Patriarchate of Constantinople, were not "Hellenized" subjects (by way of coercive or repressive assimilation) but rather they comprised dominant forces decisively partaking in the fermentation process leading to the shaping of Modern Greek identity and the dissemination of Greek letters in Ottoman Rumelia long before the eruption of ethnic feuds, divisions, and regional nationalisms [8, 9].
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