The Ottoman Balkans in 1800 AD were home to a rich tapestry of ethnic and religious diversity, comprising Muslims of different creeds, Christians (mainly Orthodox but also Catholic), and a Sephardic Jewish population concentrated in cities like Thessaloniki. Many ethnic groups populated the region: Slavs, Greeks, Turks, Albanians, Vlachs, Sarakatsani, Pomaks, Roma, and Armenians.

The Caravan Via Egnatia game depicts traveling on the Via Egnatia in the Ottoman Empire around 1800 AD. when peoples world view was completely  different from ours today. It is hard to picture oneself in that era when national states as we know them were non-existent in the Balkans. It is even harder for us to imagine to have no notion at all of belonging to a nation. Such a thought was completely foreign to the people. The Caravan Via Egnatia game is designed to familiarize us with this pre-nationalistic mindset . 

Back then identity was defined by family, village, occupation and religion. Asked for who he was someone would say:  “ I am an orthodox peasant”.  Not: I am Greek or Bulgarian.

Faith was central to daily life, with religious institutions serving as community centers and even as legal centers. One’s social status was often defined by religious affiliation. Muslims enjoyed privileges under Ottoman rule while Christians and Jews were classified as dhimmis.

Non-muslims had to pay a special tax (jizya) but otherwise maintained communal autonomy. They practiced their faiths and had their own laws concerning family, marriage, inheritance etc.

Education was limited, particularly among rural populations. Schools operated by religious institutions were the primary means of education. 

The economy was predominantly agrarian with peasants working land owned by wealthy landlords or the Ottoman state. The villages were tight-knit communities where extended families played a significant role in daily life. Religion, folk traditions, music, and oral storytelling were integral to cultural identity.

The cities were home to a cosmopolitan mix of Muslims, Christians, and Jews, though each group maintained distinct communal identities and often lived in separate residential areas. Ottoman urban planning provided many public services: central bazaars, bath houses, water supply, inns for the travelers and kitchens providing free meals for poor citizens. Crafts and local industries, such as textile production, pottery, and weaponry, thrived in towns and small cities.

Coastal cities engaged in trade and maritime activities. Thessaloniki, a major port city, served as a commercial hub connecting the Balkans with the Mediterranean and beyond. 

The East-West route through the Southern Balkans along the ancient Via Egnatia was used by all kinds of people: traders, merchants, often moving in caravans, farmers, pilgrims, Ottoman officials and military personal, postmen, musicians, craftsmen and artists, European diplomats with their escorts, and also explorers documenting landscapes, cultures and ancient ruins. 

Traveling could be challenging. Collapsed road sections, , snow-blocked mountain passes, and lack  of maintenance often made fast traveling difficult. Derbendci, or pass guards, were stationed at critical points such as mountain passes, bridges and caravanserais. Local militias and military personnel (Janissaries) patrolled the road.

But still bandits were a constant threat, especially in remote and poorly patrolled areas. One could even be caught up in clashes between local clans. That’s why travelers often joined caravans for safety, while wealthier travelers hired armed guards for protection.

Walking was the most common mode of travel for ordinary people, especially peasants and traders covering short distances between villages or markets. Carriages were rare but horses, mules, and donkeys were frequently used, particularly in mountainous areas where wheeled vehicles were impractical. Ox-drawn carts were common for transporting goods in rural areas.

Stone bridges, many of which were built during the Ottoman period, crossed rivers and gorges. Some were engineering marvels. 

Inns (khan or caravanserai) were spaced along major routes like the Via Egnatia, offering free food, rest, and security for travelers and their animals for one or two nights.  Most caravanserais were financed and maintained through the waqf system, a form of Islamic endowment where individuals or rulers donated property, land, or funds to support charitable or public works. A waqf would provide a steady income stream to cover the construction, operation, and upkeep of a caravanserai.

The caravanserais were designed to facilitate commerce and ensure the safety of trade routes. Travelers of different religions (Muslims, Christians, Jews, and others) were welcomed and treated as guests, reflecting the Ottoman Empire’s pragmatic approach to economic and social inclusivity. Restrictions existed locally, but were an exception. Orthodox Christian monasteries often offered refuge to travelers, particularly pilgrims (some still do so today). One also relied on the hospitality of villagers, who might provide food and lodging in exchange for payment or goods.

The early 19th century marked the beginning of a transitional phase for the southern Balkans. Nationalistic theories imported from Western Europe took root among intellectuals. Many of them embraced the belief that people who share a common language, culture, or ethnicity should constitute an independent nation, free from external domination. 

While the Ottoman empire’s policies fostered a degree of coexistence, the weakening of the central authority aggravated existing tensions between population  groups.  

Nationalism instilled aspirations for independence that would soon culminate in nationalistic revolutionary movements.

Fragmentation due to the wars and the newly drawn borders ended the Via Egnatia as a continuous East-West connection in the Southern Balkans. The Via Egnatia was cut into pieces and – after more than two-thousand years – had to relinquish its role of thriving trans-Balkan highway.