, pronounced [ʃcipˈtaɾət]
) are an ethnic group
native to the Balkan Peninsula
and are identified by a common Albanian ancestry
They primarily live in Albania
,[d] North Macedonia
as well as in Croatia
. They also constitute a large diaspora
with several communities established across Europe, the Americas and Oceania. Diaspora based Albanians may self identify as Albanian, use hybrid identification or identify with their nationality, often creating an obstacle in establishing a total figure of the population.
Regions with significant populations
502,546 Albanian citizens, an additional 43,751 Kosovo Albanians
and 260,000 Arbëreshë peopleb
Albanians are not recognized as a minority in Turkey. However approximately 500,000 people are reported to profess an Albanian identity. Of those with full or partial Albanian ancestry and others who have adopted Turkish
language, culture and identity their number is estimated at 1,300,000–5,000,000 many whom do not speak Albanian.c
The estimation contains Kosovo Albanians
The Albanians (Albanian
) and their country Albania (Albanian
) have been identified by many ethnonyms
. The most common native ethnonym
is "Shqiptar", plural "Shqiptarë"; the name "Albanians" (Byzantine Greek
) was used in medieval documents and gradually entered European Languages
from which other similar derivative names emerged,
many of which were or still are in use,
such as English "Albanians"; Italian "Albanesi"; German "Albaner"; Greek
"Arvanites", "Alvanitis" (Αλβανίτης) plural: "Alvanites" (Αλβανίτες), "Alvanos" (Αλβανός) plural: "Alvanoi" (Αλβανοί); Turkish
"Arnaut", "Arnavut"; South Slavic languages
"Arbanasi" (Арбанаси), "Albanci" (Албанци); Aromanian
"Arbineş" and so on.[g]
The term "Albanoi" (Αλβανοί) is first encountered twice in the works of Byzantine historian Michael Attaliates
, and the term "Arvanitai" (Αρβανίται) is used once by the same author. He referred to the "Albanoi" as having taken part in a revolt against the Byzantine Empire
in 1043, and to the "Arbanitai" as subjects of the Duke of Dyrrachium (modern Durrës
These references have been disputed as to whether they refer to the people of Albania.
Historian E. Vranoussi believes that these "Albanoi" were Normans from Sicily. She also notes that the same term (as "Albani") in medieval Latin meant "foreigners".
The reference to "Arvanitai" from Attaliates regarding the participation of Albanians in a rebellion around 1078 is undisputed.
In later Byzantine usage, the terms "Arbanitai" and "Albanoi" with a range of variants were used interchangeably, while sometimes the same groups were also called by the classicising name Illyrians.
The first reference to the Albanian language dates to the latter 13th century (around 1285).
The ethnonym Albanian
has been hypothesized to be connected to and stem from the Albanoi
an Illyrian tribe mentioned by Ptolemy
with their centre at the city of Albanopolis
Linguists believe that the alb
part in the root word originates from an Indo-European term for a type of mountainous topography, from which other words such as alps
Through the root word alban
and its rhotacized equivalents arban
, and arbar
, the term in Albanian became rendered as Arbëneshë/Arbëreshë
for the people and Arbënia/Arbëria
for the country.
The Albanian language was referred to as Arbnisht
While the exonym
Albania for the general region inhabited by the Albanians does have connotations to Classical Antiquity, the Albanian language employs a different ethnonym, with modern Albanians referring to themselves as Shqip(ë)tarë
and to their country as Shqipëria
Two etymologies have been proposed for this ethnonym: one, derived from the etymology from the Albanian word for eagle (shqipe, var., shqiponjë).
In Albanian folk etymology
, this word denotes a bird totem
, dating from the times of Skanderbeg as displayed on the Albanian flag
The other is within scholarship that connects it to the verb 'to speak' (me shqiptue
) from the Latin "excipere
In this instance the Albanian endonym like Slav and others
would originally have been a term connoting "those who speak [intelligibly, the same language]".
The words Shqipëri
are attested from 14th century onward,
but it was only at the end of 17th and beginning of the early 18th centuries that the placename Shqipëria
and the ethnic demonym Shqiptarë
gradually replaced Arbëria
That era brought about religious and other sociopolitical changes.
As such a new and generalised response by Albanians based on ethnic and linguistic consciousness to this new and different Ottoman world
emerging around them was a change in ethnonym.
Little is known about the Albanian people prior to the 11th century, though a text compiled around the beginning of the 11th century in the Bulgarian language
contains a possible reference to them.
It is preserved in a manuscript
written in the Serbo-Croatian Language
traced back to the 17th century but published in the 20th century by Radoslav Grujic. It is a fragment of a once longer text that endeavours to explain the origins of peoples and languages in a question-and-answer form similar to a catechism
The fragmented manuscript differentiated the world into 72 languages and three religious categories including Christians, half-believers and non-believers. Grujic dated it to the early 11th century and, if this and the identification of the Arbanasi
as Albanians are correct, it would be the earliest written document referring to the Balkan Albanians as a people or language group.
It can be seen that there are various languages on earth. Of them, there are five Orthodox languages: Bulgarian
, Syrian, Iberian (Georgian
) and Russian. Three of these have Orthodox alphabets: Greek, Bulgarian and Iberian (Georgian
). There are twelve languages of half-believers: Alamanians, Franks
, Magyars (Hungarians
), Indians, Jacobites, Armenians
, Lechs (Poles
, Hizi and Germans
The first undisputed mention of Albanians in the historical record is attested in Byzantine source for the first time in 1079–1080, in a work titled History
by Byzantine historian Michael Attaliates
, who referred to the Albanoi
as having taken part in a revolt against Constantinople
in 1043 and to the Arbanitai
as subjects of the duke of Dyrrachium
. It is disputed, however, whether the "Albanoi" of the events of 1043 refers to Albanians in an ethnic sense or whether "Albanoi" is a reference to Normans
under an archaic name (there was also a tribe in Italy by the name of "Albanoi").
However a later reference to Albanians from the same Attaleiates, regarding the participation of Albanians in a rebellion around 1078, is undisputed.
At this point, they are already fully Christianized, although Albanian mythology
and folklore are part of the Paleo-Balkan
in particular showing Greek influence.
The majority of the Albanian people speak the Albanian language
which comprises an independent branch within the Indo-European
family of languages
. It is a language isolate
to any other known living language in Europe and indeed no other language in the world has been conclusively associated to its branch. Its origin remains conclusively unknown but it is believed it has descended from an ancient Paleo-Balkan language
The origin of the Albanian language remains a contentious subject that has given rise to numerous hypotheses
. The hypothesis of Albanian being one of the descendant of the Illyrian languages
) is based on geography
where the languages were spoken however not enough archaeological evidence is left behind to come therefore to a definite conclusion. Another hypothesis associates the Albanian language with the Thracian language
. This theory takes exception to the territory, since the language was spoken in an area distinct from Albania, and no significant population movements have been recorded in the period when the shift from one language to the other is supposed to have occurred.
The Albanian people maintain a very chequered and tumultuous history behind them, a fact explained by their geographical position in the Southeast of Europe
at the cultural and political crossroad between the east and west. The issue surrounding the origin of the Albanian people
has long been debated by historians and linguists
for centuries. Many scholars consider the Albanians, in terms of linguistic
evidences, the descendants of ancient populations of the Balkan Peninsula
, either the Illyrians
or another Paleo-Balkan
There are insufficient evidences to derive an accurate conclusion and therefore Albanian origins still remain a mystery.
Historically known as the Arbër
by the 11th century and onwards, they traditionally inhabited the mountainous area to the west of Lake Ochrida
and the upper valley of the River Shkumbin
Though it was in 1190 when they established their first independent entity, the Principality of Arbër
(Arbanon), with its seat based in Krujë
Immediately after the decline of the Progon dynasty
in 1216, the principality came under Gregorios Kamonas
and next his son-in-law Golem
. Finally, the Principality was dissolved in ca. 1255 by the Empire of Nicea
followed by an unsuccessful rebellion between 1257 and 1259
supported by the Despotate of Epirus
. In the meantime Manfred, King of Sicily
profited from the situation and launched an invasion into Albania. His forces, led by Philippe Chinard
, captured Durrës
, their surroundings and the southern coastline of Albania from Vlorë to Butrint
In 1266 after defeating Manfred's forces
and killing him, the Treaty of Viterbo
of 1267 was signed, with Charles I, King of Sicily
acquiring rights on Manfred's dominions in Albania.
Local noblemen such as Andrea Vrana
refused to surrender Manfred's former domains, and in 1271 negotiations were initiated.
In 1272 the Kingdom of Albania
was created after a delegation of Albanian noblemen from Durrës signed a treaty declaring union with the Kingdom of Sicily under Charles.
Charles soon imposed military rule, new taxes, took sons of Albanian noblemen hostage to ensure loyalty, and confiscated lands for Angevin
nobles. This led to discontent among Albanian noblemen, several of whom turned to Byzantine Emperor Michael VIII
. In late 1274, Byzantine forces helped by local Albanian noblemen capture Berat and Butrint.
Charles' attempt to advance towards Constantinople failed at the Siege of Berat (1280–1281)
. A Byzantine counteroffensive ensued, which drove the Angevins out of the interior by 1281. The Sicilian Vespers
further weakened the position of Charles, who died in 1285. By the end of the 13th century, most of Albania was under Byzantine Emperor Andronikos II Palaiologos
. In 1296 Serbian king Stephen Milutin
captured Durrës. In 1299 Andronikos II married his daughter Simonis to Milutin and the lands he had conquered were considered as dowry
. In 1302, Philip I, Prince of Taranto
, grandson of Charles, claimed his rights on the Albanian kingdom and gained the support of local Albanian Catholics who preferred him over the Orthodox Serbs and Greeks, as well as the support of Pope Benedict XI
. In the summer of 1304, the Serbs were expelled from the city of Durrës by the locals who submitted themselves to Angevin rule.
Prominent Albanian leaders during this time were the Thopia family
, ruling in an area between the Mat and Shkumbin rivers,
and the Muzaka family
in the territory between the Shkumbin and Vlorë.
In 1279, Gjon I Muzaka, who remained loyal to the Byzantines and resisted Angevin conquest of Albania, was captured by the forces of Charles but later released following pressure from Albanian nobles. The Muzaka family continued to remain loyal to the Byzantines and resisted the expansion of the Serbian Kingdom
. In 1335 the head of the family, Andrea II Muzaka, gained the title of Despot
and other Muzakas pursued careers in the Byzantine government in Constantinople. Andrea II soon endorsed an anti-Byzantine revolt in his domains between 1335–1341 and formed an alliance with Robert, Prince of Taranto
In 1336, Serbian king Stefan Dušan
captured Durrës, including the territory under the control of the Muzaka family. Although Angevins managed to recapture Durazzo, Dušan continued his expansion, and in the period of 1337—45 he had captured Kanina
in southern Albania.
Around 1340 forces of Andrea II defeated the Serbian army at the Pelister
After the death of Stefan Dušan in 1355 the Serbian Empire
disintegrated, and Karl Thopia
captured Durrës while the Muzaka family of Berat regained control over parts of southeastern Albania and over Kastoria
that Andrea II captured from Prince Marko
after the Battle of Marica
The kingdom reinforced the influence of Catholicism and the conversion to its rite, not only in the region of Durrës but in other parts of the country.
A new wave of Catholic dioceses, churches and monasteries were founded, papal missionaries and a number of different religious orders began spreading into the country. Those who were not Catholic in central and northern Albania converted and a great number of Albanian clerics and monks were present in the Dalmatian Catholic institutions.
Around 1230 the two main centers of Albanian settlements were around Devoll river
in what is now central Albania
and the other around the region known as Arbanon.
Albanian presence in Croatia can be traced back to the beginning of the Late Middle Ages
In this period, there was a significant Albanian community in Ragusa
with a number of families of Albanian origin inclusively the Sorgo family
who came from the Cape of Rodon
in central Albania, across Kotor
in eastern Montenegro, to Dalmatia
By the 13th century, Albanian merchants were trading directly with the peoples of the Republic of Ragusa
which increased familiarity between Albanians and Ragusans.
The upcoming invasion of Albania by the Ottoman Empire
and the death of Skanderbeg
caused many Christian Albanians to flee to Dalmatia and surrounding countries.
Albanians were recruited all over Europe as a light cavalry known as stratioti
. The stratioti were pioneers of light cavalry tactics during the 15th century. In the early 16th century heavy cavalry in the European armies was principally remodeled after Albanian stradioti of the Venetian army, Hungarian hussars
and German mercenary cavalry units (Schwarzreitern).
Population movements, 14th century
Under the leadership of Gjergj Kastrioti Skanderbeg
, a former governor of the Ottoman Sanjak of Dibra
, a prosperous and longstanding revolution erupted with the formation of the League of Lezhë
in 1444 up until the Siege of Shkodër
ending in 1479, multiple times defeating the mightiest power of the time led by SultansMurad II
and Mehmed II
. Skanderbeg managed to gather several of the Albanian principals, amongst them the Arianitis
, and establish a centralised authority over most of the non-conquered territories and proclaiming himself the Lord of Albania (Dominus Albaniae
Skanderbeg consistently pursued the aim relentlessly but rather unsuccessfully to create a European coalition against the Ottomans. His unequal fight against them won the esteem of Europe and financial and military aid from the Papacy
The Albanians, then predominantly Christian, were initially considered as an inferior class
of people and as such were subjected to heavy taxes
such as the Devshirme
system that allowed the state to collect a requisite percentage of Christian adolescents from the Balkans
and elsewhere to compose the Janissary
Since the Albanians were seen as strategically important, they made up a significant proportion of the Ottoman military
and bureaucracy. They were therefore to be found within the imperial services as vital military and administrative retainers from Egypt
and the rest of the Maghreb
The ultimate goal of Ali Pasha Tepelena seems to have been the establishment of an independent rule in Albania and Epirus.
Thus, he obtained control of Arta
and took control over the ports of Butrint
. He also gained control of the pashaliks
. His relations with the High Porte were always tense though he developed and maintained relations with the British
and formed alliances with them at various times.
In the 19th century, the Albanian wālī Muhammad Ali
established a dynasty
that ruled over Egypt
until the middle of the 20th century.
After a brief French invasion
led by Napoleon Bonaparte
and the Ottomans and Mameluks
competing for power there, he managed collectively with his Albanian troops to become the Ottoman viceroy in Egypt.
As he revolutionised the military and economic spheres of Egypt, his empire attracted Albanian people contributing to the emergence of the Albanian diaspora in Egypt
initially formed by Albanian soldiers and mercenaries.
An Albanian frontier guard during prayer
arrived in the lands of the Albanian people gradually and grew widespread between at least the 17th and 18th centuries.
The new religion brought many transformations into Albanian society and henceforth offered them equal opportunities and advancement within the Ottoman Empire
With the advent of increasing suppression on Catholicism
, the Ottomans initially focused their conversions on the Catholic Albanians of the north in the 17th century and followed suit in the 18th century on the Orthodox Albanians of the south.
At this point, the urban centers of central
and southern Albania
had largely adopted the religion of the growing Muslim Albanian elite. Many mosques and tekkes
were constructed throughout those urban centers and cities such as Berat
started to flourish.
In the far north
, the spread of Islam was slower due to Catholic Albanian resistance and the inaccessible and rather remote mountainous terrain.
The motives for conversion
to Islam are subject to differing interpretations according to scholars depending on the context though the lack of sources does not help when investigating such issues.
Reasons included the incentive to escape high taxes
levied on non-Muslims subjects, ecclesiastical
decay, coercion by Ottoman authorities in times of war, and the privileged legal and social position Muslims within the Ottoman administrative and political machinery had over that of non-Muslims.
Areas such as Albania, western Macedonia, southern Serbia, Kosovo, parts of northern Greece and southern Montenegro in Ottoman sources were referred to as Arnavudluk
The Albanians had poor or often no schools or other institutions in place to protect and preserve their cultural heritage
. The need for schools was preached initially by the increasing number of Albanians educated abroad. The Albanian communities in Italy and elsewhere were particularly active in promoting the Albanian cause, especially in education which finally resulted with the foundation of the Mësonjëtorja
, the first secular school in the Albanian language
The Turkish yoke
had become fixed in the nationalist mythologies and psyches of the people in the Balkans
, and their march toward independence quickened. Due to the more substantial of Islamic influence, the Albanians internal social divisions, and the fear that they would lose their Albanian territories to the emerging neighbouring states, Serbia
, were among the last peoples in the Balkans to desire division from the Ottoman Empire.
The national awakening as a coherent political movement emerged after the Treaty of San Stefano
, according to which Albanian-inhabited territories were to be ceded to the neighbouring states, and focused on preventing that partition.
It was the impetus for the nation-building movement, which was based more on fear of partition than national identity.
Even after the declaration of independence
, national identity was fragmented and possibly non-existent in much of the newly proposed country.
The state of disunity and fragmentation would remain until the communist period following Second World War
, when the communist nation-building project would achieve greater success in nation-building and reach more people than any previous regime, thus creating Albanian national communist identity.
Communism in Albania
The Albanians experienced a period of several beneficial political and economic changes. The government
defended the territorial integrity
of Albania, diversified the economy through a programme of industrialisation which led to a higher standard of living
and followed improvements in areas such as health, education and infrastructure.
It subsequently followed a period wherein the Albanians lived within an extreme isolation from the rest of the world for the next four decades. By 1967, the established government had officially proclaimed Albania to be the first atheistic state
in the world as they beforehand confiscated churches
and mosques, and any religious expression instantly became grounds for imprisonment.
Protests coinciding with the emerging revolutions of 1989
began to break out in various cities throughout Albania including Shkodër
which eventually lead to the fall of communism
. Significant internal and external migration waves of Albanians to such countries as Greece
and Italy followed.
is arguably the most visible and memorable legacy of the communism in Albania. Nearly 175.000 reinforced concrete bunkers
were built on strategic locations across Albania's territory
including near borders, within towns, on the seashores or mountains.
These bunkers were never used for their intended purpose or for sheltered the population from attacks or an invasion by a neighbor. However, they were abandoned after the breakup of communism and have been sometimes reused for a variety of purposes.
Independence of Kosovo
from Serbia on 17 February 2008, after years of strained relations between the Serb and predominantly Albanian
population of Kosovo. It has been officially recognised by Australia, Canada, the United States and major European Union
countries, while Serbia and its ally Russia refuse to recognise Kosovo's sovereignty.
In 1998, tensions between the Albanian
population of Kosovo simmered and erupted into major violence and discrimination culminating into the humanitarian tragedy of the Kosovo War
. The conflict led to the displacement of hundred thousands of Albanians to the neighboring countries and Europe. Serbian paramilitary forces committed war crimes in Kosovo, although the government of Serbia
claims that the army was only going after suspected Albanian terrorists. The NATO
launched a 78-day air campaign
in 1999 to halt the humanitarian catastrophe that was then unfolding in Kosovo and finally concluded the ended the war.
Albanians are the largest ethnic group in the city of Ulcinj
Approximately 1.8 million Albanians are concentrated in the partially recognised Republic of Kosovo
They are geographically distributed south of the municipality
of North Mitrovica
and constitute the overall majority ethnic group of the territory.
Centuries later, at the end of the 20th century occurred another and the largest migration cycle of Albanians to Italy surpassing the earlier migration of the Arbëreshë. Their migration stemmed from decades of severe social and political oppression and isolation from the outside world under the communist regime
led by Enver Hoxha
and Albanian-speakers of Western Thrace
are a group descended from Tosks
who migrated to southern and central Greece between the 13th and 16th centuries.
They are Greek Orthodox Christians, and though they traditionally speak a dialect of Tosk Albanian
known as Arvanitika
, they have fully assimilated into the Greek nation and do not identify as Albanians.
Arvanitika is in a state of attrition due to language shift towards Greek and large-scale internal migration to the cities and subsequent intermingling of the population during the 20th century.
As of 2005 estimates, around 600,000 Albanian nationals live in Greece, forming the largest immigrant community in the country.
They are economic migrants whose migration began in 1991, following the collapse of the Socialist People's Republic of Albania
Albanians in Greece have a long history of Hellenisation
, assimilation and integration.
Many ethnic Albanians have been naturalised as Greek nationals, others have self-declared as Greek since arrival and a considerable number live and work across both countries seasonally hence the number of Albanians in the country has often fluctuated.
In Central Europe, there are approximately 200,000 Albanians in Switzerland
with the particular concentration in the cantons
and St. Gallen
The neighbouring Germany is home to around 250,000 to 300,000 Albanians while in Austria
there are around 40,000 to 80,000 Albanians concentrated in the states
and Upper Austria
In Western Europe
, the Albanian population of approximately 10,000 people living in the Benelux countries
is in comparison to other regions relatively limited. There are more than 6,000 Albanian people living in Belgium
and 2,800 in the nearby Netherlands
. The most lesser number of Albanian people in the Benelux region is to be found in Luxembourg
with a population of 2,100.
Within Northern Europe, Sweden possesses the most sizeable population of Albanians in Scandinavia
however there is no exact answer to their number in the country. The populations also tend to be lower in Norway
with more than 18,000, 10,000 and 8,000 Albanians respectively.
The population of Albanians in the United Kingdom is officially estimated to be around 39.000 whiles in Ireland there are less than 2,500 Albanians.
Asia and Africa
The Albanian diaspora in Africa and Asia, in such countries as Egypt
, was predominantly formed during the Ottoman period through economic migration
and early years of the Republic of Turkey
through migration due to sociopolitical discrimination and violence experienced by Albanians in Balkans
, the exact numbers of the Albanian population of the country are difficult to correctly estimate. According to a 2008 report, there were approximately 1.300,000 people of Albanian descent living in Turkey.
As of that report, more than 500,000 Albanian descendants still recognise their ancestry
and or their language, culture and traditions.
There are also other estimates that range from being 3 to 4 million people up to a total of 5 million in number, although most of these are Turkish citizens of either full or partial Albanian ancestry being no longer fluent in Albanian, comparable to the German Americans
This was due to various degrees of either linguistic and or cultural assimilation
occurring amongst the Albanian diaspora in Turkey.
Albanians are active in the civic life of Turkey.
there are 18,000 Albanians, mostly Tosk
Many are descendants of the Janissaries
of Muhammad Ali Pasha
, an Albanian who became Wāli
, and self-declared Khedive
of Egypt and Sudan
In addition to the dynasty
that he established, a large part of the former Egyptian and Sudanese aristocracy
was of Albanian origin.
Albanian Sunnis, Bektashis and Orthodox Christians were all represented in this diaspora, whose members at some point included major Renaissance
), including Thimi Mitko, Spiro Dine, Andon Zako Çajupi, Milo Duçi, Fan Noli and others who lived in Egypt for a time.
With the ascension of Gamal Abdel Nasser
in Egypt and rise of Arab nationalism
, the last remnants of Albanian community there were forced to leave.
Albanians have been present in Arab
countries such as Syria, Lebanon,
Iraq, Jordan, and for about five centuries as a legacy of Ottoman Turkish
Americas and Oceania
The most sizeable Albanian population in the Americas is predominantly to be found in the United States. As of 2017, there are approximately 205.000 Albanians in the country with the main concentration in the states
of New York, Michigan
The number could be higher counting the Arbëreshë people as well; they are often distinguishable from other Albanian Americans with regard to their Italianized
names, nationality and a common religion
In Canada, there are approximately 39,000 Albanians in the country, including 36,185 Albanians from Albania
and 2,870 Albanians from Kosovo
, predominantly distributed in a multitude of provinces
such as Ontario
, Quebec, Alberta
and British Columbia
Canada's largest cities such as Toronto
, Montreal and Edmonton
were besides the United States a major centre of Albanian migration to North America.
Albanian immigration to Australia took place in the late 19th century and much of the 20th century.
Following the introduction of migration quotas by the United States, people who had planned to immigrate to the States were forced to choose Australia instead. The majority of them had Muslim and Orthodox backgrounds and tended to live in Victoria
, with smaller numbers in Western
and Northern Australia.
of Albania and its alliance with Nazi Germany
against the allies marked a difficult time for Albanian and Italian Australians as they were thought by Australian authorities to pose a fascist threat. However, the number of Albanian immigrants slowed consequently during that time but also due to immigration restrictions placed by the communist regime
In 2016, approximately 4,041 persons resident in Australia identified themselves as having been born in Albania
, while 15,901 persons identified themselves as having Albanian ancestry, either alone or in combination with another ancestry.
There are many Albanian Australians that were born in Italy, Macedonia as well as Kosovo, due to this they are recorded under those statistics.
Albanians in New Zealand
comprise of ethnic Albanians from neighbouring Australia,
Albania, Kosovo, North Macedonia as well as Croatia, Turkey, Italy and Greece. During the Yugoslav Wars
, up to 400 Kosovo Albanians settled in New Zealand as refugees.
Many Albanians settled during the 19th century as a consequence of a wave of migration from southern Europe,
many of these settlers are only partially Albanian and have long assimilated in New Zealand culture. Most Albanians in New Zealand self-identify as New Zealanders and declare themselves as such on population censuses.
The traditional cuisine
of the Albanians is diverse and has been greatly influenced by traditions and their varied environment
in the Balkans
and turbulent history throughout the course of the centuries.
There is a considerable diversity between the Mediterranean
-influenced cuisines of Albanians in the Western Balkan nations and the Italian
-influenced cuisines of the Arbëreshës
. The enjoyment of food has a high priority in the lives of Albanian peoples especially when celebrating religious festivals
such as Ramadan
, Christmas, Easter, Hanukkah
Ingredients include many varieties of fruits such as lemons
, oranges, figs
, herbs such as basil
and vegetables such as garlic, onion, peppers
, potatoes and tomatoes. Albanian peoples who live closer to the Mediterranean Sea
, Prespa Lake
and Ohrid Lake
are able to complement their diet with fish, shellfish
and other seafood. Otherwise, lamb
is often considered the traditional meat for different religious festivals
. Poultry, beef and pork are also in plentiful supply.
is a national dish in Albania consisting of garlic lamb and rice baked under a thick, tart veil of yogurt
. Fërgesë is another national dish and is made with peppers, tomatoes and cottage cheese
. Pite is a baked pastry with a filling of a mixture of spinach
. Desserts include Flia
, consisting of multiple crepe-like layers brushed with crea; petulla, a traditionally fried dough, and Krofne, similar to Berliner
The earliest preserved relics of visual arts of the Albanian people are sacred
in nature and represented by numerous frescoes
which has been created with an admirable use of color and gold. They reveal a wealth of various influences and traditions that converged in the historical lands of the Albanian people throughout the course of the centuries.
In 1856, Pjetër Marubi
arrived in Shkodër
and established the first photography museum in Albania and probably the entire Balkans
, the Marubi Museum
. The collection of 150,000 photographs, captured by the Albanian-Italian Marubi dynasty, offers an ensemble of photographs depicting social rituals, traditional costumes, portraits of Albanian history.
The Kulla, a traditional Albanian dwelling
constructed completely from natural materials, is a cultural relic from the medieval period particularly widespread in the southwestern region of Kosovo
and northern region of Albania
. The rectangular shape of a Kulla is produced with irregular stone
ashlars, river pebbles and chestnut
woods, however, the size and number of floors depends on the size of the family and their financial resources.
The earliest known use of written Albanian is a baptismal formula
(1462) written by the Archbishop of Durrës Paulus Angelus
In 1555, a Catholic clergyman Gjon Buzuku
from the Shestan region published the earliest known book written in Albanian titled Meshari
(The Missal) regarding Catholic prayers and rites containing archaic medieval language, lexemes and expressions obsolete in contemporary Albanian.
Other Christian clergy such as Luca Matranga
in the Arbëresh diaspora published (1592) in the Tosk dialect while other notable authors were from northern Albanian lands and included Pjetër Budi
, Frang Bardhi
, and Pjetër Bogdani
After World War II, Albania emerged as a communist state and Socialist realism became part of the literary scene.
Authors and poets emerged such as Sejfulla Malëshova
, Dritero Agolli
and Ismail Kadare
who has become an internationally acclaimed novelist and others who challenged the regime through various sociopolitical and historic themes in their works. Martin Camaj
wrote in the diaspora while in neighbouring Yugoslavia, the emergence of Albanian cultural expression resulted in sociopolitical and poetic literature by notable authors like Adem Demaçi
, Rexhep Qosja
, Jusuf Buxhovi
The literary scene of the 21st century remains vibrant producing new novelists, authors, poets and other writers.
The Albanian people have incorporated various natural materials from their local agriculture and livestock as a source of attire
, clothing and fabrics. Their traditional apparel
was primarily influenced by nature
, the lifestyle
and has continuously changed since ancient times.
Different regions possesses their own exceptional clothing traditions and peculiarities varied occasionally in colour, material and shape.
The traditional costume
of Albanian men includes a white skirt
, a white shirt with wide sleeves
, and a thin black jacket or vest such as the Xhamadan
or Xhurdia. In winter, they add a warm woolen
coat known as Flokata or Dollama made from sheepskin
or goat fur. Another authentic piece is called Tirq which is a tight pair of felt trousers
mostly white, sometimes dark brown or black.
The Albanian women's costumes are much more elaborate, colorful and richer in ornamentation. In all the Albanian regions the women's clothing often has been decorated with filigree ironwork
, colorful embroidery, a lot of symbols and vivid accessories. A unique and ancient dress is called Xhubleta
, a bell shaped skirt reaching down to the calves and worn from the shoulders with two shoulder straps at the upper part.
Different traditional handmade shoes and socks were worn by the Albanian people. Opinga
, leather shoes made from rough animal skin, were worn with Çorape
, knitted woolen or cotton socks. Headdresses
remain a contrasting and recognisable feature of Albanian traditional clothing. Albanian men wore hats of various designs, shape and size. A common headgear is a Plis
and Qylafë, in contrast, Albanian women wore a Kapica adorned with jewels or embroidery on the forehead, and a Lëvere or Kryqe which usually covers the head, shoulders and neck. Wealthy Albanian women wore headdresses embellished with gems, gold or silver.
For the Albanian people, music
is a vital component to their culture
and characterised by its own peculiar features and diverse melodic pattern reflecting the history
and way of life
It rather varies from region to another with two essential stylistic differences between the music of the Ghegs
. Hence, their geographic position in Southeast Europe in combination with cultural, political and social issues is frequently expressed through music along with the accompanying instruments
Christianity in Albania was under the jurisdiction of the Bishop of Rome
until the 8th century. Then, dioceses in Albania were transferred to the patriarchate of Constantinople
. In 1054 after the schism, the north became identified with the Roman Catholic Church
Since that time all churches north of the Shkumbin
river were Catholic and under the jurisdiction of the Pope.
Various reasons have been put forward for the spread of Catholicism among northern Albanians. Traditional affiliation with the Latin rite and Catholic missions in central Albania in the 12th century fortified the Catholic Church against Orthodoxy, while local leaders found an ally in Catholicism against Slavic Orthodox states.
After the Ottoman conquest of the Balkans
, Christianity began to be overtaken by Islam, and Catholicism and Orthodoxy continued to be practiced with less frequency.
During the modern era
, the monarchy and communism
in Albania as well as the socialism
in Kosovo, historically part of Yugoslavia
, followed a systematic secularisation
of its people. This policy was chiefly applied within the borders of both territories and produced a secular majority of its population.
All forms of Christianity, Islam
and other religious practices were prohibited except for old non-institutional pagan
practices in the rural areas, which were seen as identifying with the national culture. The current Albanian state has revived some pagan festivals, such as the Spring
: Dita e Verës
) held yearly on 14 March in the city of Elbasan
. It is a national holiday.
The communist regime which ruled Albania after World War II persecuted and suppressed religious observance and institutions, and entirely banned religion to the point where Albania was officially declared to be the world's first atheist state
. Religious freedom returned to Albania following the regime's change in 1992. Albanian Sunni Muslims are found throughout the country, Albanian Orthodox Christians
as well as Bektashis
are concentrated in the south, while Roman Catholics are found primarily in the north of the country.
According to the 2011 Census, which has been recognised as unreliable by the Council of Europe,
in Albania, 58.79% of the population adheres to Islam, making it the largest religion in the country. Christianity is practiced by 16.99% of the population, making it the second largest religion in the country. The remaining population is either irreligious
or belongs to other religious groups.
Before World War II, there was given a distribution of 70% Muslims, 20% Eastern Orthodox, and 10% Roman Catholics.
Today, Gallup Global Reports 2010 shows that religion plays a role in the lives of only 39% of Albanians, and ranks Albania the thirteenth least religious country in the world.
For part of its history, Albania has also had a Jewish community
. Members of the Jewish community were saved by a group of Albanians during the Nazi occupation.
Many left for Israel c. 1990–1992 when the borders were opened after the fall of the communist regime, but about 200 Jews still live in Albania.
- ^ Sunni Islam is the largest denomination of the Albanian people in Albania, Kosovo, Montenegro and North Macedonia.
- ^ Roman Catholicism (both Latin and Greek-Byzantine rites) is the largest Christian denomination of the Albanian people in northern Albania, Croatia and Italy.
- ^ Eastern Orthodoxy is the largest Christian denomination of the Albanian people in southern Albania, North Macedonia and Greece.
- ^ a b Kosovo is the subject of a territorial dispute between the Republic of Kosovo and the Republic of Serbia. The Republic of Kosovo unilaterally declared independence on 17 February 2008. Serbia continues to claim it as part of its own sovereign territory. The two governments began to normalise relations in 2013, as part of the 2013 Brussels Agreement. Kosovo is currently (this note self-updates) recognized as an independent state by 98 out of the 193 United Nations member states. In total, 113 UN member states recognized Kosovo at some point, of which 15 later withdrew their recognition.
- ^ See:
- ^ See:
- ^ See:
- ^ Widely fluctuating numbers for groups in Albania are due to various overlapping definitions based on how groups can be defined, as religion can be defined in Albania either by family background, belief or practice
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- ^ a b Gogonas 2010, p. 3. "Arvanites originate from Albanian settlers who moved south at different times between the 14th and the 16th centuries from areas in what is today southern Albania The reasons for this migration are not entirely clear and may be manifold. In many instances the Arvanites were invited by the Byzantine and Latin rulers of the time. They were employed to resettle areas that had been largely depopulated through wars, epidemics and other reasons, and they were employed as soldiers. Some later movements are also believed to have been motivated to evade Islamisation after the Ottoman conquest. The main waves of the Arvanite migration into southern Greece started around 1300, reached a peak some time during the 14th century, and ended around 1600. Arvanites first reached Thessaly, then Attica and finally the Peloponnese (Clogg. 2002). Regarding the number of Arvanites in Greece, the 1951 census (the last census in Greece that included a question about language) gives a figure of 23.000 Arvaiithka speakers. Sociohinguistic research in the 1970s in the villages of Attica and Biotia alone indicated a figure of at least 30.000 speakers (Trudgill and Tzavaras 1977), while Lunden (1993) suggests 50.000 for Greece as a whole."
- ^ a b c Hall 1997, pp. 28–29. "The permeability of ethnic boundaries is also demonstrated in many of the Greek villages of Attiki and Viotia (ancient Attika and Boiotia), where Arvanites often form a majority) These Arvanites are descended from Albanians who first entered Greece between the eleventh and fifteenth centuries (though there was a subsequent wave of immigration in the second half of the eighteenth century). Although still regarded as ethnically distinct in the nineteenth century, their participation in the Greek War of Independence and the Civil War has led to increasing assimilation: in a survey conducted in the 1970s, 97 per crnt of Arvanite informants despite regularly speaking in Arvanitika, considered themselves to be Greek. A similar concern with being identified as Greek is exhibited by the bilingual Arvanites of the Eastern Argolid."
- ^ a b Bintliff 2003, pp. 137–138. "First, we can explain the astonishing persistence of Albanian village culture from the fourteenth to the nineteenth centuries through the ethnic and religious tolerance characteristic of Islamic empires and so lacking in their Christian equivalents. Ottoman control rested upon allowing local communities to keep their religion, language, local laws, and representatives, provided that taxes were paid (the millet system). There was no pressure for Greeks and Albanians to conform to each other's language or other behavior. Clear signs of change are revealed in the travel diaries of the German scholar Ludwig Ross (1851), when he accompanied the Bavarian Otto, whom the Allies had foisted as king upon the newly freed Greek nation in the aftermath of the War of Independence in the 1830s. Ross praises the well-built Greek villages of central Greece with their healthy, happy, dancing inhabitants, and contrasts them specifically with the hovels and sickly inhabitants of Albanian villages. In fact, recent scholarship has underlined how far it was the West that built modem Greece in its own fanciful image as the land of a long-oppressed people who were the direct descendants of Pericles. Thus from the late nineteenth century onward the children of the inhabitants of the new "nation-state" were taught in Greek, history confined itself to the episodes of pure Greekness, and the tolerant Ottoman attitude to cultural diversity yielded to a deliberate policy of total Hellenization of the populace—effective enough to fool the casual observer. One is rather amazed at the persistence today of such dual-speaking populations in much of the Albanian colonization zone. However, apart from the provinciality of this essentially agricultural province, a high rate of illiteracy until well into this century has also helped to preserve Arvanitika in the Boeotian villagers (Meijs 1993)."; p. 140. "In contrast therefore to the more openly problematic issue of Slav speakers in northern Greece, Arvanitic speakers in central Greece lack any signs of an assertive ethnicity. I would like to suggest that they possess what we might term a passive ethnicity. As a result of a number of historical factors, much of the rural population in central Greece was Albanian-speaking by the time of the creation of the modern Greek state in the 1830s. Until this century, most of these people were illiterate and unschooled, yet there existed sufficient knowledge of Greek to communicate with officials and townspeople, itinerant traders, and so on, to limit the need to transform rural language usage. Life was extremely provincial, with just one major carriage-road passing through the center of the large province of Boeotia even in the 1930s (beyond which horseback and cart took over; van Effenterre 1989). Even in the 1960s, Arvanitic village children could be figures of fun for their Greek peers in the schools of Thebes (One of the two regional towns) (K. Sarri, personal communication, 2000). It was not a matter of cultural resistance but simple conservatism and provinciality, the extreme narrowness of rural life, that allowed Arvanitic language and local historic memories to survive so effectively to the very recent period."
- ^ Liakos 2012, p. 230. "The term "Arvanite" is the medieval equivalent of "Albanian." it is retained today for the descendants of the Albanian tribes that migrated to the Greek lands during a period covering two centuries, from the thirteenth to the fifteenth."
- ^ a b Liotta 2001, p. 198. "Among Greeks, the term "Alvanitis"—or "Arvanitis"—means a Christian of Albanian ancestry, one who speaks both Greek and Albanian, but possesses Greek "consciousness." Numerous "Arvanites" live in Greece today, although the ability to speak both languages is shrinking as the differences (due to technology and information access and vastly different economic bases) between Greece and Albania increase. The Greek communities of Elefsis, Marousi, Koropi, Keratea, and Markopoulo (all in the Attikan peninsula) once held significant Arvanite communities. "Arvanitis" is not necessarily a pejorative term; a recent Pan Hellenic socialist foreign minister spoke both Albanian and Greek (but not English). A former Greek foreign minister, Theodoros Pangalos, was an "Arvanite" from Elefsis."
- ^ Pappas. para. 28. "While the bulk of stradioti rank and file were of Albanian origin from Greece, by the middle of the 16th century there is evidence that many had become Hellenized or even Italianized... Hellenization was perhaps well on its way prior to service abroad, since Albanian stradioti had settled in Greek lands for two generations prior to their emigration to Italy. Since many served under Greek commanders and served together with Greek stradioti, the process continued. Another factor in this assimilative process was the stradioti's and their families' active involvement and affiliation with the Greek Orthodox or Uniate Church communities in Naples, Venice and elsewhere. Hellenization thus occurred as a result of common service and church affiliation."
- ^ a b Veremis & Kolipoulos 2003, pp. 24–25. "For the time being, the Greeks of free Greece could indulge in defining their brethren of unredeemed Greece, primarily the Slav Macedonians and secondarily the Orthodox Albanians and the Vlachs. Primary school students were taught, in the 1880s, that 'Greeks [are] our kinsmen, of common descent, speaking the language we speak and professing the religion we profess'." But this definition, it seems, was reserved for small children who could not possibly understand the intricate arguments of their parents on the question of Greek identity. What was essential to understand at that tender age was that modern Greeks descended from the ancient Greeks. Grown up children, however, must have been no less confused than adults on the criteria for defining modern Greek identity. Did the Greeks constitute a 'race' apart from the Albanians, the Slavs and the Vlachs? Yes and no. High school students were told that the 'other races', i.e. the Slavs, the Albanians and the Vlachs, 'having been Hellenized with the years in terms of mores and customs, are now being assimilated into the Greeks'. On the Slavs of Macedonia there seems to have been no consensus. Were they Bulgars, Slavicized Greeks or early Slavs? They 'were' Bulgars until the 1870s and Slavicized Greeks, or Hellenized Slavs subsequently, according to the needs of the dominant theory. There was no consensus, either, on the Vlachs. Were they Latinized Greek mountaineers of late immigrants from Vlachia? As in the case of the Slavs of Macedonia, Vlach descent shifted from the southern Balkans to the Danube, until the Romanians claimed the Vlachs for their brethren; which made the latter irrevocably indigenous to the southern Balkan mountains. The Albanians or 'Arvanites', were readily 'adopted' as brethren of common descent for at least three reasons. Firstly, the Albanians had been living in southern Greece, as far south as the Peloponnese, in considerable numbers. Secondly, Christian Albanians had fought with distinction and in considerable numbers in the War of Independence. Thirdly, credible Albanian claims for the establishment of an Albanian nation state materialized too Late for Greek national theorists to abandon well-entrenched positions. Commenting on a geography textbook for primary schools in 1901, a state committee found it inadequate and misleading. One of its principal shortcomings concerned the Albanians, who were described as 'close kinsmen of the Greeks'. 'These are unacceptable from the point of view of our national claims and as far as historical truth is concerned', commented the committee. 'it must have been maintained that they are of common descent with the Greeks (Pelasgians), that they speak a language akin to that of the Greeks and that they participated in all struggles for national liberation of the common fatherland.'"
- ^ a b
Barančić 2008, p. 551.
"Možemo reći da svi na neki način pripadamo nekoj vrsti etničke kategorije, a često i više nego jednoj. Kao primjer navodim slučaj zadarskih Arbanasa. Da bismo shvatili Arbanase i problem njihova etnojezičnog (etničkog i jezičnog) identiteta, potrebno je ići u povijest njihova doseljenja koje seže u početak 18. st., tj. točnije: razdoblje od prve seobe 1726., razdoblje druge seobe od 1733., pa sve do 1754. godine koja se smatra završnom godinom njihova doseljenja. Svi su se doselili iz tri sela s područja Skadarskog jezera – Briske, Šestana i Livara. Bježeći od Turaka, kuge i ostalih nevolja, generalni providur Nicola Erizzo II dozvolio im je da se nasele u područje današnjih Arbanasa i Zemunika. Jedan dio stanovništva u Zemuniku se asimilirao s ondašnjim stanovništvom zaboravivši svoj jezik. To su npr. današnji Prenđe, Šestani, Ćurkovići, Paleke itd. Drugi dio stanovništva je nastojao zadržati svoj etnički i jezični identitet tijekom ovih 280 godina. Dana 10. svibnja 2006. godine obilježena je 280. obljetnica njihova dolaska u predgrađe grada Zadra. Nije bilo lako, osobito u samom početku, jer nisu imali svoju crkvu, škole itd., pa je jedini način održavanja njihova identiteta i jezika bio usmenim putem.""We can say that all in some way belong to a kind of ethnic category, and often more than one. As an example, I cite the case of Zadar Arbanasi. To understand the problem of the Albanians and their ethnolinguistic (ethnic and linguistic) identity, it is necessary to go into the history of their immigration that goes back to the beginning of the 18th century., etc more precisely: the period from the first migration of 1726, the period of the second migration of 1733, and until 1754, which is considered to be the final year of their immigration. All they moved from three villages from the area of Lake Scutari – Briska, Šestan and Livara. Fleeing from the Ottomans, plague and other troubles, the general provider Nicola Erizzo II allowed them to settle in the area of today's Arbanasa and Zemunik. One part of the population in Zemunik became assimilated with the local population, forgetting their language. These are for example, today's Prenda, Šestani, Ćurkovići, Paleke etc. The second part of the population tried to maintain their ethnic and linguistic identity during these 280 years. On 10 May 2006 marked the 280th anniversary of their arrival in the suburb of Zadar. It was not easy, especially in the beginning, because they did not have their own church, school, etc., and is the only way to maintain their identity and language was verbally."
- ^ a b Novik 2015, pp. 261–262. "Historical Facts. Four villages with Albanian population are located in the Ukraine: Karakurt (Zhovtnevoe) set up in 1811 (Odessa region), Tyushki (Georgievka), Dzhandran (Gammovka) and Taz (Devninskoe) set up in 1862 (Zaporizh’a region). Before migrating to the territory of the Russian empire, Albanians had moved from the south-east of the present day Albania into Bulgaria (Varna region) because of the Osmanli invasion (Державин, 1914, 1926, 1933, 1948, pp. 156–169). Three hundred years later they had moved from Bulgaria to the Russian empire on account of Turkish-Russian opposition in the Balkan Peninsula. Ethnic Albanians also live in Moldova, Odessa and St. Petersburg. Present Day Situation. Nowadays, in the Ukraine and Russia there are an estimated 5000 ethnic Albanians. They live mainly in villages situated in the Odessa and Zaporizh’a regions. The language and many elements of traditional culture are still preserved and maintained in four Albanian villages (Будина, 2000, pp. 239–255; Иванова, 2000, pp. 40–53). From the ethnolinguistic and linguistic point of view these Albanian villages are of particular interest and value since they are excellent examples of a "melting pot" (Иванова, 1995, 1999). Bulgarians and Gagauzes live side by side with Albanians in Karakurt; Russians and Ukrainians share the same space with Albanians in the Azov Sea region. It is worth mentioning that in these multi-lingual environments, the Albanian patois retains original Balkan features."
- ^ a b Vickers 2011, pp. 17–24.
- ^ a b Giakoumis 2010, pp. 87–88.
- ^ a b Myhill, John (2006). Language, religion and national identity in Europe and the Middle East: A historical study. Amsterdam: John Benjamins Publishing. p. 232. ISBN 9789027227119.
- ^ a b Koti 2010, pp. 16–17.
- ^ a b Ramet 1998, pp. 203–204.
- ^ a b Skendi 1956, pp. 321–323.
- ^ a b c Clayer, Nathalie (2012), "Albania", in Krämer, Gudrun; Matringe, Denis; Nawas, John; Rowson, Everett (eds.), Encyclopaedia of Islam, Three, Brill Online
- ^ Bell, Imogen (2002). Central and South-Eastern Europe 2003. Psychology Press. p. 66. ISBN 9781857431360.
- ^ a b Elsie 2005, pp. 3–4. "Their traditional designation, based on a root *alban- and its rhotacized variants *arban-, *albar-, and *arbar-, appears from the eleventh century onwards in Byzantine chronicles (Albanoi, Arbanitai, Arbanites), and from the fourteenth century onwards in Latin and other Western documents (Albanenses, Arbanenses)."
- ^ a b c d e f g h Lloshi 1999, p. 277. "The Albanians of today call themselves shqiptarë, their country Shqipëri, and their language shqipe. These terms came into use between the end of the 17th and beginning of the 18th centuries. Foreigners call them albanesi (Italian), Albaner (German), Albanians (English), Alvanos (Greek), and Arbanasi (old Serbian), the country Albania, Albanie, Albanien, Alvania, and Albanija, and the language Albanese, Albanisch, Albanian, Alvaniki, and Arbanashki respectively. All these words are derived from the name Albanoi of an Illyrian tribe and their center Albanopolis, noted by the astronomer of Alexandria, Ptolemy, in the 2nd century AD. Alban could be a plural of alb- arb-, denoting the inhabitants of the plains (ÇABEJ 1976). The name passed over the boundaries of the Illyrian tribe in central Albania, and was generalised for all the Albanians. They called themselves arbënesh, arbëresh, the country Arbëni, Arbëri, and the language arbëneshe, arbëreshe. In the foreign languages, the Middle Ages denominations of these names survived, but for the Albanians they were substituted by shqiptarë, Shqipëri and shqipe. The primary root is the adverb shqip, meaning "clearly, intelligibly". There is a very close semantic parallel to this in the German noun Deutsche, "the Germans" and "the German language" (Lloshi 1984) Shqip spread out from the north to the south, and Shqipni/Shqipëri is probably a collective noun, following the common pattern of Arbëni, Arbëri. The change happened after the Ottoman conquest because of the conflict in the whole line of the political, social, economic, religious, and cultural spheres with a totally alien world of the Oriental type. A new and more generalised ethnic and linguistic consciousness of all these people responded to this."
- ^ a b Demiraj 2010, p. 534. "The ethnic name shqiptar has always been discussed together with the ethnic complex: (tosk) arbëresh, arbëror, arbër — (gheg) arbënesh, arbënu(e)r, arbën; i.e. [arbën/r(—)]. p.536. Among the neighbouring peoples and elsewhere the denomination of the Albanians is based upon the root arb/alb, cp. Greek 'Αλβανός, Αρβανός "Albanian", Αρβανίτης "Arbëresh of Greece", Serbian Albanac, Arbanas, Bulg., Mac. албанец, Arom. arbinés (Papahagi 1963 135), Turk. arnaut, Ital. albanese, German Albaner etc. This basis is in use among the Arbëreshs of Italy and Greece as well; cp. arvanit, more rarely arbëror by the arbëreshs of Greece, as against arbëresh, arbëresh, bri(e)sh (beside gjegj — Altimari 1994 (1992) 53 s.). (Italy) (Kr. ?) árbanas, (Mandr.) allbanc, (Ukr.) allbanc(er) (Musliu – Dauti 1996) etj. For the various forms and uses of this or that variant see, inter alia, also Çabej SE II 6lss.; Demiraj 1999 175 ss. etj.
- ^ a b c d e f Kamusella 2009, p. 241. "Prior to the emergence of the modern self-ethnonym Shqiptarë in the mid-16th century (for the first time it was recorded in 1555 by the Catholic Gheg, Gjon Buzuku, in his missal), North Albanians (Ghegs) referred to themselves as Arbën, and South Albanians (Tosks) Arbër. Hence, the self-ethnonym Arbëreshë of the present-day Italo-Albanians (numbering about 100,000) in southern Italy and Sicily, whose ancestors, in the wake of the Ottoman wars, emigrated from their homeland in the 14th century. These self-ethnonyms perhaps influenced the Byzantine Greek Arvanites for 'Albanians,’ which was followed by similar ones in Bulgarian and Serbian (Arbanasi), Ottoman (Arnaut), Romanian (Arbănas), and Aromanian (Arbineş). It is clear that scholars and Albanians themselves agree that they do not agree on any single etymology of the ethnonym 'Albanian.' A similar predicament is faced by the self-ethnonym Shqiptarë. The most popular scholarly explanation is that it was formed by analogy to 'Slavs' (*Slovene), believed to be derived from slovo ('word'), and by extension, from *sluti ('to speak clearly.') The last explanation semantically contrasts with Slavic Niemiec ('mute,’'stammering,’'babbling'), and Greek 'barbarian' (from barbaros 'those who stammer, babble'). Hence, Shqiptarë could be derived from Albanian shqipoi (from Latin excipere) for 'to speak clearly, to understand.' The Albanian public favors the belief that their self-ethnonym stems from shqipe ('eagle') found on the Albanian national flag."
Murati 1991, p. 71. "
emri etnik a nacional e shqiptarëve, përkundër trajtës së drejtë sllave Albanci, tash del të shqiptohet si Šiptari e Šipci me një konotacion përbuzës negativ, ashtu siç është përdorur në krye të herës te serbët edhe në kohën e Jugosllavisë së Vjetër bashkë dhe me formën Šiftari e Arnauti me po të njëtat konotacione pejorative."ethnic name or the national one of Albanians, despite the right Slavic term Albanci, now appears to be pronounced as Šiptari of Šipci with a connotation that is contemptuously negative, as it is used in the very beginning of the Serbs era at the time of the old Yugoslavia together and the form Šiftari and Arnauti which have the same pejorative connotations."
- ^ Koukoudis 2003, p. 34. "The Vlachs call the Albanian-speaking Orthodox Christians Arbinéši, and it was under this name that the ancestors of the modern Albanians first appeared in the Middle Ages."
- ^ a b c Madgearu & Gordon 2008, p. 25. "It is still disputed by scholars that those Albanoi from 1042 were Normans from Sicily, [Southern Italy], or if they are in fact the Albanoi [a large clan of that belongs to the many clans of Albanians] found in Albanian lands during this time frame."
- ^ Pritsak 1991, pp. 52–53.
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- ^ a b Madgearu & Gordon 2008, p. 25. "It was supposed that those Albanoi from 1042 were Normans from Sicily, called by an archaic name (the Albanoi were an independent tribe from Southern Italy). The following instance is indisputable. It comes from the same Attaliates, who wrote that the Albanians (Arbanitai) were involved in the 1078; rebellion of..."
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- ^ Gibb, Sir Hamilton (1954). The Encyclopaedia of Islam. Brill. p. 266.
- ^ Robert Elsie (2012). A Biographical Dictionary of Albanian History. I.B.Tauris. p. 303. ISBN 9781780764313.
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- ^ August Kovačec. "Arbanasi-Albanisch" (PDF). uni-klu.ac.at (in German). Archived from the original (PDF) on 23 November 2015. Retrieved 3 November 2018.
- ^ Manahasa & Kolay 2015, pp. 70, 78.
- ^ Ramet 1998, pp. 209–210.
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- ^ Babinger, Franz (1992). Mehmed the Conqueror and His Time. Princeton University Press. p. 51. ISBN 0-691-01078-1.
- ^ Peirce, Leslie P. (1993). The Imperial Harem: Women and Sovereignty in the Ottoman Empire. New York: Oxford University Press, Inc. p. 94. ISBN 0-19-507673-7.
- ^ Anscombe 2006, pp. 88. "This Albanian participation in brigandage is easier to track than for many other social groups in Ottoman lands, because Albanian (Arnavud) was one of the relatively few ethnic markers regularly added to the usual religious (Muslim-Zimmi) tags used to identify people in state records. These records show that the magnitude of banditry involving Albanians grew through the 1770s and 1780s to reach crisis proportions in the 1790s and 1800s."; p.107. "In light of the recent violent troubles in Kosovo and Macedonia and the strong emotions tied to them, readers are urged most emphatically not to draw either of two unwarranted conclusions from this article: that Albanians are somehow inherently inclined to banditry, or that the extent of Ottoman "Albania" or Arnavudluk (which included parts of present-day northern Greece, western Macedonia, southern Montenegro, Kosovo, and southern Serbia) gives any historical "justification" for the creation of a "Greater Albania" today."
- ^ Anscombe 2006b, p. 772. "In this case, however, Ottoman records contain useful information about the ethnicities of the leading actors in the story. Records of Ottoman Empire refer to 'Albanians' more frequently than most other cultural or linguistic groups. The term 'Arnavud' was used to denote persons who spoke one of the dialects of Albanian, came from mountainous country in the western Balkans (referred to as 'Arnavudluk', and including not only the area now forming the state of Albania but also neighbouring parts of Greece, Macedonia, Kosovo, and Montenegro), organized society on the strength of blood ties (family, clan, tribe), engaged predominantly in a mix of settled agriculture and livestock herding, and were notable fighters – a group, in short, difficult to control. Other peoples, such as Georgians, Ahkhaz, Circassians, Tatars, Kurds, and Bedouin Arabs who were frequently identified by their ethnicity, shared similar cultural traits."
- ^ Kolovos 2007, p. 41. "Anscombe (ibid., 107 n. 3) notes that Ottoman "Albania" or Arnavudluk... included parts of present-day northern Greece, western Macedonia, southern Montenegro, Kosovo, and southern Serbia"; see also El2. s.v. "Arnawutluk. 6. History" (H. İnalcık) and Arsh, He Alvania. 31.33, 39–40. For the Byzantine period. see Psimouli, Souli. 28."
- ^ Robert Elsie (19 March 2010). Historical Dictionary of Albania. Scarecrow Press, 2010. p. 469. ISBN 9780810873803.
- ^ Sarah Amsler (2007). Theorising Social Change in Post-Soviet Countries: Critical Approaches (Balihar Sanghera, Sarah Amsler, Tatiana Yarkova ed.). Peter Lang, 2007. p. 96105. ISBN 9783039103294.
- ^ Elsie 2005, pp. 65–93.
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- ^ a b c d Tara Ashley O' Brien. Manufacturing Homogeneity in the Modern Albanian Nation-Building Project. University of Budapest, 2008, p. 4-5
- ^ "Albanian Nationalism". Encyclopædia Britannica. Retrieved 22 November 2016.
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- ^ Anscombe 2006b, pp. 767–774, 785–788. "While the ethnic roots of some settlements can be determined from the Ottoman records, Serbian and Albanian historians have at times read too much into them in their running dispute over the ethnic history of early Ottoman Kosovo. Their attempts to use early Ottoman provincial surveys (tahrir defterleri) to gauge the ethnic make—up of the population in the fifteenth century have proved little. Leaving aside questions arising from the dialects and pronunciation of the census scribes, interpreters, and even priests who baptized those recorded, no natural law binds ethnicity to name. Imitation, in which the customs, tastes, and even names of those in the public eye are copied by the less exalted, is a time—tested tradition and one followed in the Ottoman Empire. Some Christian sipahis in early Ottoman Albania took such Turkic names as Timurtaş, for example, in a kind of cultural conformity completed later by conversion to Islam. Such cultural mimicry makes onomastics an inappropriate tool for anyone wishing to use Ottoman records to prove claims so modern as to have been irrelevant to the pre—modern state. The seventeenth—century Ottoman notable arid author Evliya Çelebi, who wrote a massive account of his travels around the empire and abroad, included in it details of local society that normally would not appear in official correspondence; for this reason his account of a visit to several towns in Kosovo in 1660 is extremely valuable. Evliya confirms that western and at least parts of central Kosovo were 'Arnavud'. He notes that the town of Vučitrn had few speakers of 'Boşnakca'; its inhabitants spoke Albanian or Turkish. He terms the highlands around Tetovo (in Macedonia), Peć, and Prizren the 'mountains of Arnavudluk'. Elsewhere, he states that 'the mountains of Peć' lay in Arnavudluk, from which issued one of the rivers converging at Mitrovica, just north-west of which he sites Kosovo's border with Bosna. This river, the Ibar, flows from a source in the mountains of Montenegro north—north—west of Peć, in the region of Rozaje to which the Këlmendi would later be moved. He names the other river running by Mitrovica as the Kılab and says that it, too, had its source in Aravudluk; by this he apparently meant the Lab, which today is the name of the river descending from mountains north—east of Mitrovica to join the Sitnica north of Priština. As Evliya travelled south, he appears to have named the entire stretch of river he was following the Kılab, not noting the change of name when he took the right fork at the confluence of the Lab and Sitnica. Thus, Evliya states that the tomb of Murad I, killed in the battle of Kosovo Polje, stood beside the Kılab, although it stands near the Sitnica outside Priština. Despite the confusion of names, Evliya included in Arnavudluk not only the western fringe of Kosovo, but also the central mountains from which the Sitnica ('Kılab') and its first tributaries descend. Given that a large Albanian population lived in Kosovo, especially in the west and centre, both before and after the Habsburg invasion of 1689–90, it remains possible, in theory, that at that time in the Ottoman Empire, one people emigrated en masse and another immigrated to take its place.
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Uka 2004d, p. 52.
"Pra, këtu në vazhdim, pas dëbimit të tyre me 1877–1878 do të shënohen vetëm disa patronime (mbiemra) të shqiptarëve të Toplicës dhe viseve tjera shqiptare të Sanxhakut të Nishit. Kjo do të thotë se, shqiptaret e dëbuar pas shpërnguljes, marrin atributin muhaxhirë (refugjatë), në vend që për mbiemër familjar të marrin emrin e gjyshit, fisit, ose ndonjë tjetër, ato për mbiemër familjar marrin emrin e fshatit të Sanxhakut të Nishit, nga janë dëbuar.""So here next, after their expulsion 1877–1878 will be noted with only some patronymic (surnames) of the Albanians of Toplica and other Albanian areas of Sanjak of Nis. This means that the Albanians expelled after moving, attained the appellation muhaxhirë (refugees), which instead for the family surname to take the name of his grandfather, clan, or any other, they for their family surname take the name of the village of the Sanjak of Nis from where they were expelled from." ; pp. 53–54.
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- ^ Geniş & Maynard 2009, pp. 553–555. "Taking a chronological perspective, the ethnic Albanians currently living in Turkey today could be categorized into three groups: Ottoman Albanians, Balkan Albanians, and twentieth century Albanians. The first category comprises descendants of Albanians who relocated to the Marmara and Aegean regions as part of the Ottoman Empire's administrative structure. Official Ottoman documents record the existence of Albanians living in and around Istanbul (Constantinople), Iznik (Nicaea), and Izmir (Smyrna). For example, between the fifteenth and eighteenth centuries Albanian boys were brought to Istanbul and housed in Topkapı Palace as part of the devşirme system (an early Ottoman practice of human tribute required of Christian citizens) to serve as civil servants and Janissaries. In the 1600s Albanian seasonal workers were employed by these Albanian Janissaries in and around Istanbul and Iznik, and in 1860 Kayserili Ahmet, the governor of Izmir, employed Albanians to fight the raiding Zeybeks. Today, the descendants of Ottoman Albanians do not form a community per se, but at least some still identify as ethnically Albanian. However, it is unknown how many, if any, of these Ottoman Albanians retain Albanian language skills. The second category of ethnic Albanians living in modern Turkey is composed of people who are the descendants of refugees from the Balkans who because of war were forced to migrate inwards towards Eastern Thrace and Anatolia in the late nineteenth and early twentieth centuries as the Ottoman Empire dissolved. These Balkan Albanians are the largest group of ethnic Albanians living in Turkey today, and can be subcategorized into those who ended up in actual Albanian-speaking communities and those who were relocated into villages where they were the only Albanian-speaking migrants. Not surprisingly, the language is retained by some of the descendants from those of the former, but not those of the latter. The third category of ethnic Albanians in Turkey comprises recent or twentieth century migrants from the Balkans. These recent migrants can be subcategorized into those who came from Kosovo in the 1950s–1970s, those who came from Kosovo in 1999, and those who came from the Republic of Albania after 1992. All of these in the third category know a variety of modern Albanian and are mostly located in the western parts of Turkey in large metropolitan areas. Our research focuses on the history of migration and community formation of the Albanians located in the Samsun Province in the Black Sea region around 1912–1913 who would fall into the second category discussed above (see Figure 1). Turkish census data between 1927 and 1965 recorded the presence of Albanian speakers in Samsun Province, and the fieldwork we have been conducting in Samsun since September 2005 has revealed that there is still a significant number of Albanians living in the city and its surrounding region. According to the community leaders we interviewed, there are about 30,000–40,000 ethnic Albanian Turkish citizens in Samsun Province. The community was largely rural, located in the villages and engaged in agricultural activities until the 1970s. After this time, gradual migration to urban areas, particularly smaller towns and nearby cities has been observed. Long-distance rural-to-urban migration also began in later years mostly due to increasing demand for education and better jobs. Those who migrated to areas outside of Samsun Province generally preferred the cities located in the west of Turkey, particularly metropolitan areas such as Istanbul, Izmir and Bursa mainly because of the job opportunities as well as the large Albanian communities already residing in these cities. Today, the size of the Albanian community in Samsun Province is considered to be much smaller and gradually shrinking because of outward migration. Our observation is that the Albanians in Samsun seem to be fully integrated into Turkish society, and engaged in agriculture and small trading businesses. As education becomes accessible to the wider society and modernization accelerates transportation and hence communication of urban values, younger generations have also started to acquire professional occupations. Whilst a significant number of people still speak Albanian fluently as the language in the family, they have a perfect command of the Turkish language and cannot be distinguished from the rest of the population in terms of occupation, education, dress and traditions. In this article, we are interested in the history of this Albanian community in Samsun. Given the lack of any research on the Albanian presence in Turkey, our questions are simple and exploratory. When and where did these people come from? How and why did they choose Samsun as a site of resettlement? How did the socio- cultural characteristics of this community change over time? It is generally believed that the Albanians in Samsun Province are the descendants of the migrants and refugees from Kosovo who arrived in Turkey during the wars of 1912–13. Based on our research in Samsun Province, we argue that this information is partial and misleading. The interviews we conducted with the Albanian families and community leaders in the region and the review of Ottoman history show that part of the Albanian community in Samsun was founded through three stages of successive migrations. The first migration involved the forced removal of Muslim Albanians from the Sancak of Nish in 1878; the second migration occurred when these migrants' children fled from the massacres in Kosovo in 1912–13 to Anatolia; and the third migration took place between 1913 and 1924 from the scattered villages in Central Anatolia where they were originally placed to the Samsun area in the Black Sea Region. Thus, the Albanian community founded in the 1920s in Samsun was in many ways a reassembling of the demolished Muslim Albanian community of Nish. This trajectory of the Albanian community of Nish shows that the fate of this community was intimately bound up with the fate of the Ottoman Empire in the Balkans and the socio-cultural composition of modern Turkey still carries on the legacy of its historical ancestor."
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- ^ a b c d "Instantanés d'Albaníe, un autre regard sur les Balkans" (PDF). 2005. Archived from the original (PDF) on 14 June 2007. Retrieved 20 July 2017. Etudiants en Tourisme et Actions Patrimoniales. (plus de 72% irréligieux ou non-pratiquants. 28% se répartissent en 21% musulmans, 6% orthodoxes, 3% catholiques. )
- ^ "Table: Muslim Population by Country". Pew Research Center. 27 January 2011.
- ^ a b c d e "SMRE". smre-data.ch. Retrieved 7 February 2019.
- ^ a b c d e f g Institute of Democracy and Mediation (2018). "TOLERANCA FETARE NË SHQIPËRI"(PDF). UNDP. p. 31.
- ^ a b Institute of Democracy and Mediation (2018). "TOLERANCA FETARE NË SHQIPËRI" (PDF). UNDP. p. 32.
- ^ "Araştırma: Türkiye'nin yüzde 95'i tanrıya inanıyor, yüzde 74'ü 'dindar'". Diken. 19 April 2017.
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