[citation needed] The Finnish researcher Yrjö Wichmann believed that probably the name of ceangău (csángó) did not come from a certain Hungarian tribe, but they were called those Transylvanian Szeklers who moved away from their comrades and settled in areas inhabited by Romanians, where they were, both materially and ideologically influenced by them and even Romanized to a certain level.

[14] Ion Podea in the "Monograph of Brașov County" of 1938 mentioned that the ethnonym derives from the verb csángodni or ecsángodni and means 'to leave someone or something, to alienate someone or something that has left you'.

[16] In connection with this etymological interpretation, the linguist Szilágyi N. Sándor [hu] made an analogy between the verb "to wander" with the ethnonyms "kabars" and "khazars", which means the same thing.

The historian Nicolae Iorga stated that the term comes from șalgăi (șálgó,[18] with the variants derived from the Hungarian sóvágó meaning 'salt cutter'[19]), name given to the Szekler workers at Târgu Ocna mine.

[22][23][24] The Csángós had historically been a rural and agricultural people, raising stock like sheep and cows and farmed crops such as corn, potatoes, and hemp.

Roman, 13 April 1562: Report of the Habsburg Agent, John Belsius, to the Emperor Ferdinand the First "On the day of the 10th of April, Despot Vodă left Hîrlău (Horlo) to Tîrgul Frumos (Zeplak = Széplak) finally on the 12th to the fortress of Roman (Románváros)" Despot Vodă ordered me to write these: Alexandru Moldoveanul forced all the nations, with no exceptions, to be baptized again and to follow the religion of the Moldavians, taking them away from their own religion, he appointed a bishop of the Saxons and the Hungarians, to rebuild the confiscated churches and to strengthen their souls in their beliefs, and his name is Ian Lusenius, and is Polish."

Iași, 14 January 1587: Bartolomeo Brutti's letter to Annibal de Capua "These Franciscans are very few and they speak neither German, nor Hungarian, so they can't take spiritual care of these catholics, 15000 in number.

[34][35] The Csángós did not take part in the language reforms of the Age of Enlightenment, or the bourgeois transformation that created the modern consciousness of nationhood (cf.

They were "saved" (Kósa 1998: 339) from "assimilation" with the Romanians by virtue of their Roman Catholic religion, which distinguished them from the majority Greek Orthodox society.

Leaders of the school inspectorate in Bacău County, as well as the authorities and church, declared at a meeting that they were opposed to the official instruction of Hungarian in Csángó villages.

Following the complaint, the local police started what Csángó activists have described as an intimidation campaign among the mothers of those children who are studying their maternal language with the said teacher.

[41] The leader of the High Commission on Minority Affairs responded to the petition of László Tőkés MEP in a written notice that they would warn Romania to secure education in the mother tongue for the Csángós of Moldavia.

The report noted that the first attempts at forced assimilation of the Csángós date back to the interwar period, with the Catholic Church taking on an important role in this process.

[42] It is difficult to estimate the exact number of the Csángós because of the elusive nature and multiple factors (ethnicity, religion and language) of Csángó identity.

[8] According to the most recent research executed between 2008 and 2010 by Vilmos Tánczos, famous Hungarian folklorist, there has been a sharp decline in the total number of Csángó-speaking people in Eastern Romania.