The ideal community is a righteous and proud Albanian civilisation in which Albanians, as in Ilyrian times, are in control over their ancient lands where they live in religious harmony and natural tranquillity. There might be several religious Communities, but only one Albanian community. The society is free of oppression, imperialism and discrimination and enjoys the international prestige which the nation morally deserves. Both its cultural and territorial boundaries are undisputed. There is no internal dissension and all the members' national loyalty remains uncontested. Here, the Albanians are masters of their own house, and their virtuous leaders never mix religion and politics. In fact religious tolerance and secularism are fundamental to Albanian unity and as such instrumental, but also in accordance with religious doctrine. Besides, the Albanian community creates, maintains and defends civilisation.
— Endresen, Cecilie (2010), Oliver Jens Schmitt (ed.), Religion und Kultur im albanischsprachigen Südosteuropa, vol. 4, Frankfurt am Main, Berlin, Bern, Bruxelles, New York, Oxford, Wien, p. 243, ISBN 978-3-631-60295-9, OCLC 713373642{{ citation}}
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Myths of Albanian Nationalism are [1] [2] [3]:
History has important, but not sufficient, place in the construction of the Albanian national identity. Albanian nationalists performed nationalization of history to provide the evidence to the Albanians about their common history. The consequence is limited ability to distinguish myth and history.
Noel Malcolm defines four cornerstone myths of Albanian nationalism as [4]:
The Myth of Skanderbeg is the only myth of Albanian nationalism that is based on the person, since all other myths are based on ideas, abstract concepts and collectivism. [5]
There are two different Skanderbegs today - the historic Skanderbeg and a myth of national hero, as presented in Albanian schools and nationalist intellectuals in Tirana and Pristina. [6] The Myth of Skanderbeg is one of the main constitutive myths of the Albanian nationalism. [7] [8] Albanian nationalist writers transformed Skanderbeg's figure and deeds into mixture of historical facts, truths, half-truths, inventions and folklore. [9]
Although Skanderbeg has already been used in the construction of the Albanian national code, especially in communities of Arbėresh, it was only after last years of the 19th century and the publishing of the work of Naim Frasheri "Istori'e Skenderbeut" in 1898, when his figure assumed a new dimension. [10] The Albanian nationalists needed an episode from the medieval history for centre of the Albanian nationalistic mythology and they chose Skanderbeg, in the absence of medieval kingdom or empire. [11] The figure of Skanderbeg was subjected to the Albanisation and he was displayed as a national hero. [12] The nationalist writers subjected Skanderbeg to the laboratory which transformed the history into myth. [13]
Borrowings of the national epics and nationalisms of Greeks, Croats and Serbs of Montenegro trough the both northern and southern Albanianists' channels significantly contributed the creation of Skanderbeg as the Albanian national hero. [14] The religious aspect of Skanderbeg's struggle against Muslims was eluded by Albanian nationalists because it could divide Albanians and undermine their unity because Albanians are both Muslims and Christians. [15] Therefore Albanian nationalists selectively used elements of the Skanderbeg's image and painted it as nationalist myth presenting Skanderbeg as hero of the nation. [16]
Myth of Skanderbeg was included in the program of many academic conferences. [17] [18] [19] [20] [21] The key question in scientific research of the Myth of Skanderbeg is not its historical basis, or whether it has one at all, but investigating its meanings and purposes. [22] Since Skanderbeg occupies the central place in Albanian national myths it complicates his critical analysis by the historians. [23] Those who dare to perform a critical analysis of Skanderbeg would be soon accused for committing sacrilege and sullying the Albanian national honor. [24]
The Antemurale myth became archetypal myth of the nationhood in Southeastern Europe. [25] Nationalists developed narratives about their nations being an Antemurale Christianitatis who protects the West from the invasion of Islam, while West being ungratefully forgetting this fact. [26]
Skanderbeg is built-in part of the Antemurale myth complex which portrays Albanians united by Skanderbeg as protectors of the nation and Christendom against "invading Turks". [27] In 16th century the "Defence against the Turks" had become central topic in East Central and South East Europe. It was put in functional use and served as propaganda tool and to mobilize religious feelings of the population. [28]
"Feja e shqyptarit asht shqyptaria!" (English: The religion of the Albanian is Albanianism)
— O moj Shqypni, a poem by Pashko Vasa
The religion of the Albanian is Albanianism is the core myth and basic narrative which serves as template for other myths and narratives. [29] The Albanian nationalists were in the 19th century faced with a major obstacle to national unity, the fourfold religious division of Albanians who were members of four different religions, Orthodox, Catholics, Sunni Muslims and Bektashi. [30] Althought there could be more religious communities, according to this myth the ideal community exists when there is only one Albanian community. [31]
Albanianists were divided by their religion in this period. Before the Young Turk Revolution Muslim Albanianists tried to build non-Turkish identity in order to legitimize their demands in front of the Great Powers in case of collapse of the Ottoman Empire. Orthodox Albaniansts linked their identity with Hellenism. [32]
The Albanianism promoted after 1878 by Naim Frashëri was inspired by Hellenism and later opposed to it. Another form of Albanianism emerged later, on the north of Albania and was inspired by Croatian and Montenegrin nationalism and resulted with anti-Slavic component of Albanianism. [33] An anti-Slavic component of Albanianism was initiated by Albanian Franciscan priests who modified popular epic poetry of Slavs from Austria-Hungary and Montengro and substituted the central motif of their fight against Turks with Albanian fight against Slavs. [34]
Even the communist regime in Albania adopted the myth of religious indifference aiming to reduce the treat of undermining the unity of people in Albania. [35] Durring regime of Enver Hoxha the struggle against religious differences became the struggle against religion. In 1967 when communist regime in Albania attempted to extinguish religion in Albania trough violent campaign which forced Albanians to quit practising their religion. All religious objects were closed or converted to serve other purposes like warehouses, worskhops... It was announced that Albania had become the first atheistic state in the world. [36]
Revival of the religious life was one of the main aspects of the post-communist period in Albania. Despite the popular belief that religion of Albanians is Albanianism, surveys of Albanian population present the information that mayority of Albanians are Muslims and rest of them are Christians. [37]
There is a positive aspect of this myth. According to it, the ideal Albanian community constructs Albanians who are "civilised", "pure" and "authentic". [38] It gives legitimization to sympathy communities show to each other.
The negative aspect of this myth is its basis on suspicion of attempts aimed to tear the Albanian nation apart. This myth associate a manipulation of the religion with foreign nations, by associating themselves with other Albanian religious communities. The negative consequences of this myth are that foreign nations are perceived as enemies driven by politics, imperialism or selfish interest to have power over the Albanians whose religious communities are being under big risk to involuntary pursue anti-Albanian interest. [39]
In constructing the Myth of Skanderbeg the religious aspect of Skanderbeg's struggle against Muslims was eluded by Albanian nationalists because it could divide Albanians and undermine their unity because Albanians are both Muslims and Christians. [40] Therefore Albanian nationalists selectively used elements of the Skanderbeg's image and painted it as nationalist myth presenting Skanderbeg as hero of the nation. [41]
Albanian nationalism attaches great importance to the possibility of Illyrian contribution to Albanian ethnogenesis. The 19th century idea that Albanians are descendants of Pelasgians [42] [43] and that the Etruscans, [44] Illyrians, ancient Macedonians, and Epirotes had a Pelasgian origin are still common in certain Albanian circles. These ideas comprise a national myth that establishes precedence over neighboring peoples (Slavs and Greeks) and allow movements for independence and self-determination, as well as irredentist claims against neighboring countries. [45] [46] [47] [48] Albanian intelligentsia proudly asserted: "We Albanians are the original and autochthonous race of the Balkans. The Slavs are conquerors and immigrants who came but yesterday from Asia." [49]
This myth was reiterated by Albanians on Kosovo who presented themselves as being victims imprisoned in Serbia and Yugoslavia by Slavic occupiers. This enabled their political strategies which effectively also led to their secession. [50]
...the creation of national myths and memories over the centuries has provided the seedbed for the conflicts in the Balkans, but that such memories can also show the way to an open society and provide hope for the future.
Albanian national myth making was focused on the ideology of Blood and soil which, taking in consideration that Albanians escaped effective integration into numerous civilisations at the Balkan peninsula during the history, resulted with multitude of exceptionalist and exclusivist types of national discourse. They help emergence of national myths and ideologies which are ready to tolerate and even legitimize intolerance and violence aimed against the others. [52]
...three main constitutive myths at work within Albanian nationalism ...Secondly, the myth of Skanderbeg, ...
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Im nationalen Mythus der Albaner nimmt er den zentralen Platz ein,...
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Betrachtet man die Gesamtheit der albanischen Nationalmythen, so ist offensichtlich, dass es fur Albaner mehr als nur den Skanderbeg-Mythos gibt und dass nicht nur auf diesem Mythos die albanische Identitat beruht. Es gibt noch weitere wichtige Mythenfiguren, doch diese beziehen sich auf Vorstellungen, abstrakte Konzepte und Kollektive, aber nicht auf Personen.
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Heute gibt es zwei Skanderbegs - den historischen und den zum Nationalhelden erhobenen Mythos, wie er in albanischen Schulen und von nationalistischen Intellektuellen in Tirana oder Prishtina dargestellt wird. Beide haben weniger miteinander zu tun als entfernte Verwandte.
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...three main constitutive myths at work within Albanian nationalism ...Secondly, the myth of Skanderbeg, ...
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Im nationalen Mythus der Albaner nimmt er den zentralen Platz ein,...
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The nationalist writers... transform history into myth ... As with most myths his figure and deeds became a mixture of historical facts, truths, half-truths, inventions and folklore.
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Avant 1896, une image de Skanderbeg heros de l orthodoxie Grecque s'etait largement developpee dans les regions meridionales tandis que, dans le regions proches du Montenegro, en 1897 encore, des poemes epiques dans lesqueles il etait celebre comme un guerrier slave etaient de plus en plus difuses. Meme s'il etait egalement deja apparu dans la construction d'un passe national albanais (en particulier Arberesh) , dans les toutes dernieres annes du XIX siecle, sa figure prit une nuovelle dimension.
..an episode taken from medieval history was central for Albanian national mythology. In the absence of medieval kingdom or empire the Albanian nationalists choose Skanderbeg....
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L'une des evolutions les plus remarquables fut l'albanisation de la figure de Skanderbeg et sa mise en avant en tant que heros national
The nationalistic writers...subjecting him to that laboratory that serves to transform history into myth.
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Even the creation of national hero is largely due to such borrowings.. trough both channels, the Southern and the Northern one.
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The case of Skanderbeg offered Albanian nationalists a basis to develop a national rhetoric and ideology of national resistance,.... adapted for the purposes of national myth... and religious dimension of his identity is eluded.
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... Albanian nationalists ... against enemy who is threatening the integrity of the fatherland and unity of Albanian people. The case of Skanderbeg... the selective use of the elements of his story...the image of the Skanderbeg is painted with materials of national myth...
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... in einen großen Bogen als albanische »Schlüsselmythen« (von Illyrianismus über Skanderbeg ...
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...una conversazione sul mito di Skanderbeg, evidenziando il processo attraverso il quale un personaggio storico assume la dimensione mitica e l'importanza di questa figura per la definizione della identità nazionale degli Albanesi nei vari periodi della loro storia.
Il 28 maggio 2010, nella sala delle conferenze dell'hotel "Adriatik" a Durrazzo, l'Università "Marino Barlezio" e il Centro di Studi Albanologici di Tirana hanno organizzato il convegno internazionale "Giorgio Castriota Scanderbeg: la storia e l'immagine"..." avvolta nel mito"..
Scanderbeg, myth, heroism and the eighteenth-century stage
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Doch die entscheidende Frage in Bezug auf einen Mythos ist nicht, was die historische Grundlage des Mythos ist oder ob er uberhaupt eine besitzt; was fur einen Inhalt er hat und auch nicht, wie die Wirkungs geschichchte dieser Erzahlung war oder ist. Notwendig ist eine Beantwortung der Frage, wieso an Skanderbeg uberhaupt geglaubt wird, warum Albaner sich auf ihn wie selbstverstandlich beziehen und welchen Zweck der Skanderbeg-Mythos hatte und hat.
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Im nationalen Mythus der Albaner nimmt er den zentralen Platz ein, was die kritische Auseinandersetzung der Historiker mit ihm erschwert.
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Wer es dennoch versucht, wird, wie der Wiener Osthistoriker Oliver Jens Schmitt erfahren mußte, schnell in der albanischen Öffentlichkeit zum Buhmann, der ein Sakrileg begeht und die nationale Ehre beschmutzt.
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This antemurale myth thus became one archetypal myth of nationhood in Southeastern Europe.
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Thus, like nationalists of several of the nations around Hungary, nationalist Hungarian historians have developed narratives of how their nation was an antemurale christianitatis, the last bastion of Christianity, protecting the West for centuries from the onslaught of Islam, and that an ungrateful West forgotten this fact.
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The antemurale myth and Skanderbeg: A built-in part of antemurale myth complex is Skanderbeg... united Albanians in the fight against invading Turks and that his primary motive was defence of the nation (although the churchmen equate that with defence of the Christendom)
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..."Defence against the Turks", that had already become central topics in East Central and Southeast Europe in the sixteenth century, ... was also put to functional use... also a propaganda function, .... mobilising religious feelings
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Even the communists... "reading the past on the basis of present needs" .... being aware that religious differences may undermine the unity of the Albanian people, which was constituted by the multi-religious groups, adopts the myth of religious indifference precisely to counter this treat.
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In 1967 the authorities conducted a violent campaign to extinguish religious life in Albania,..., forcing Albanians to quit practicing their faith... all churches, mosques, monasteries, and other religious institutions had been closed or converted into warehouses, gymnasiums, and workshops by year's end... announcement that Albania had become the world's first atheistic state,
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One of the most important aspects of transition has been the introduction of the religion in Albania. ... Despite popular belief that the religion of Albanians is Albanianism ....
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The case of Skanderbeg offered Albanian nationalists a basis to develop a national rhetoric and ideology of national resistance,.... adapted for the purposes of national myth... and religious dimension of his identity is eluded.
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... Albanian nationalists ... against enemy who is threatening the integrity of the fatherland and unity of Albanian people. The case of Skanderbeg... the selective use of the elements of his story...the image of the Skanderbeg is painted with materials of national myth...
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Albanian intelligentsia, despite the backwardness of their country and culture: "We Albanians are the original and autochthonous race of the Balkans. The Slavs are conquerors and immigrants who came but yesterday from Asia."
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Kosovo Albanians (the majority of whom follow the Islamic faith) reiterated the myth of Balkan indigeneity, or the national myth about Illyrian descent.
Almost nowhere in the northern Mediterranean is there a nation like Albania, which... escaped any effective integration...Bearing in mind the importance of Blut and boden in national myth and ideology making...produces an almost incomprehensible multitude of types of national discourse in exceptionalist and exclusivist terms....Such experiences facilitate the emergence of national myths and ideologies that are always ready to justify
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help)The ideal community is a righteous and proud Albanian civilisation in which Albanians, as in Ilyrian times, are in control over their ancient lands where they live in religious harmony and natural tranquillity. There might be several religious Communities, but only one Albanian community. The society is free of oppression, imperialism and discrimination and enjoys the international prestige which the nation morally deserves. Both its cultural and territorial boundaries are undisputed. There is no internal dissension and all the members' national loyalty remains uncontested. Here, the Albanians are masters of their own house, and their virtuous leaders never mix religion and politics. In fact religious tolerance and secularism are fundamental to Albanian unity and as such instrumental, but also in accordance with religious doctrine. Besides, the Albanian community creates, maintains and defends civilisation.
— Endresen, Cecilie (2010), Oliver Jens Schmitt (ed.), Religion und Kultur im albanischsprachigen Südosteuropa, vol. 4, Frankfurt am Main, Berlin, Bern, Bruxelles, New York, Oxford, Wien, p. 243, ISBN 978-3-631-60295-9, OCLC 713373642{{ citation}}
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Myths of Albanian Nationalism are [1] [2] [3]:
History has important, but not sufficient, place in the construction of the Albanian national identity. Albanian nationalists performed nationalization of history to provide the evidence to the Albanians about their common history. The consequence is limited ability to distinguish myth and history.
Noel Malcolm defines four cornerstone myths of Albanian nationalism as [4]:
The Myth of Skanderbeg is the only myth of Albanian nationalism that is based on the person, since all other myths are based on ideas, abstract concepts and collectivism. [5]
There are two different Skanderbegs today - the historic Skanderbeg and a myth of national hero, as presented in Albanian schools and nationalist intellectuals in Tirana and Pristina. [6] The Myth of Skanderbeg is one of the main constitutive myths of the Albanian nationalism. [7] [8] Albanian nationalist writers transformed Skanderbeg's figure and deeds into mixture of historical facts, truths, half-truths, inventions and folklore. [9]
Although Skanderbeg has already been used in the construction of the Albanian national code, especially in communities of Arbėresh, it was only after last years of the 19th century and the publishing of the work of Naim Frasheri "Istori'e Skenderbeut" in 1898, when his figure assumed a new dimension. [10] The Albanian nationalists needed an episode from the medieval history for centre of the Albanian nationalistic mythology and they chose Skanderbeg, in the absence of medieval kingdom or empire. [11] The figure of Skanderbeg was subjected to the Albanisation and he was displayed as a national hero. [12] The nationalist writers subjected Skanderbeg to the laboratory which transformed the history into myth. [13]
Borrowings of the national epics and nationalisms of Greeks, Croats and Serbs of Montenegro trough the both northern and southern Albanianists' channels significantly contributed the creation of Skanderbeg as the Albanian national hero. [14] The religious aspect of Skanderbeg's struggle against Muslims was eluded by Albanian nationalists because it could divide Albanians and undermine their unity because Albanians are both Muslims and Christians. [15] Therefore Albanian nationalists selectively used elements of the Skanderbeg's image and painted it as nationalist myth presenting Skanderbeg as hero of the nation. [16]
Myth of Skanderbeg was included in the program of many academic conferences. [17] [18] [19] [20] [21] The key question in scientific research of the Myth of Skanderbeg is not its historical basis, or whether it has one at all, but investigating its meanings and purposes. [22] Since Skanderbeg occupies the central place in Albanian national myths it complicates his critical analysis by the historians. [23] Those who dare to perform a critical analysis of Skanderbeg would be soon accused for committing sacrilege and sullying the Albanian national honor. [24]
The Antemurale myth became archetypal myth of the nationhood in Southeastern Europe. [25] Nationalists developed narratives about their nations being an Antemurale Christianitatis who protects the West from the invasion of Islam, while West being ungratefully forgetting this fact. [26]
Skanderbeg is built-in part of the Antemurale myth complex which portrays Albanians united by Skanderbeg as protectors of the nation and Christendom against "invading Turks". [27] In 16th century the "Defence against the Turks" had become central topic in East Central and South East Europe. It was put in functional use and served as propaganda tool and to mobilize religious feelings of the population. [28]
"Feja e shqyptarit asht shqyptaria!" (English: The religion of the Albanian is Albanianism)
— O moj Shqypni, a poem by Pashko Vasa
The religion of the Albanian is Albanianism is the core myth and basic narrative which serves as template for other myths and narratives. [29] The Albanian nationalists were in the 19th century faced with a major obstacle to national unity, the fourfold religious division of Albanians who were members of four different religions, Orthodox, Catholics, Sunni Muslims and Bektashi. [30] Althought there could be more religious communities, according to this myth the ideal community exists when there is only one Albanian community. [31]
Albanianists were divided by their religion in this period. Before the Young Turk Revolution Muslim Albanianists tried to build non-Turkish identity in order to legitimize their demands in front of the Great Powers in case of collapse of the Ottoman Empire. Orthodox Albaniansts linked their identity with Hellenism. [32]
The Albanianism promoted after 1878 by Naim Frashëri was inspired by Hellenism and later opposed to it. Another form of Albanianism emerged later, on the north of Albania and was inspired by Croatian and Montenegrin nationalism and resulted with anti-Slavic component of Albanianism. [33] An anti-Slavic component of Albanianism was initiated by Albanian Franciscan priests who modified popular epic poetry of Slavs from Austria-Hungary and Montengro and substituted the central motif of their fight against Turks with Albanian fight against Slavs. [34]
Even the communist regime in Albania adopted the myth of religious indifference aiming to reduce the treat of undermining the unity of people in Albania. [35] Durring regime of Enver Hoxha the struggle against religious differences became the struggle against religion. In 1967 when communist regime in Albania attempted to extinguish religion in Albania trough violent campaign which forced Albanians to quit practising their religion. All religious objects were closed or converted to serve other purposes like warehouses, worskhops... It was announced that Albania had become the first atheistic state in the world. [36]
Revival of the religious life was one of the main aspects of the post-communist period in Albania. Despite the popular belief that religion of Albanians is Albanianism, surveys of Albanian population present the information that mayority of Albanians are Muslims and rest of them are Christians. [37]
There is a positive aspect of this myth. According to it, the ideal Albanian community constructs Albanians who are "civilised", "pure" and "authentic". [38] It gives legitimization to sympathy communities show to each other.
The negative aspect of this myth is its basis on suspicion of attempts aimed to tear the Albanian nation apart. This myth associate a manipulation of the religion with foreign nations, by associating themselves with other Albanian religious communities. The negative consequences of this myth are that foreign nations are perceived as enemies driven by politics, imperialism or selfish interest to have power over the Albanians whose religious communities are being under big risk to involuntary pursue anti-Albanian interest. [39]
In constructing the Myth of Skanderbeg the religious aspect of Skanderbeg's struggle against Muslims was eluded by Albanian nationalists because it could divide Albanians and undermine their unity because Albanians are both Muslims and Christians. [40] Therefore Albanian nationalists selectively used elements of the Skanderbeg's image and painted it as nationalist myth presenting Skanderbeg as hero of the nation. [41]
Albanian nationalism attaches great importance to the possibility of Illyrian contribution to Albanian ethnogenesis. The 19th century idea that Albanians are descendants of Pelasgians [42] [43] and that the Etruscans, [44] Illyrians, ancient Macedonians, and Epirotes had a Pelasgian origin are still common in certain Albanian circles. These ideas comprise a national myth that establishes precedence over neighboring peoples (Slavs and Greeks) and allow movements for independence and self-determination, as well as irredentist claims against neighboring countries. [45] [46] [47] [48] Albanian intelligentsia proudly asserted: "We Albanians are the original and autochthonous race of the Balkans. The Slavs are conquerors and immigrants who came but yesterday from Asia." [49]
This myth was reiterated by Albanians on Kosovo who presented themselves as being victims imprisoned in Serbia and Yugoslavia by Slavic occupiers. This enabled their political strategies which effectively also led to their secession. [50]
...the creation of national myths and memories over the centuries has provided the seedbed for the conflicts in the Balkans, but that such memories can also show the way to an open society and provide hope for the future.
Albanian national myth making was focused on the ideology of Blood and soil which, taking in consideration that Albanians escaped effective integration into numerous civilisations at the Balkan peninsula during the history, resulted with multitude of exceptionalist and exclusivist types of national discourse. They help emergence of national myths and ideologies which are ready to tolerate and even legitimize intolerance and violence aimed against the others. [52]
...three main constitutive myths at work within Albanian nationalism ...Secondly, the myth of Skanderbeg, ...
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Im nationalen Mythus der Albaner nimmt er den zentralen Platz ein,...
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Betrachtet man die Gesamtheit der albanischen Nationalmythen, so ist offensichtlich, dass es fur Albaner mehr als nur den Skanderbeg-Mythos gibt und dass nicht nur auf diesem Mythos die albanische Identitat beruht. Es gibt noch weitere wichtige Mythenfiguren, doch diese beziehen sich auf Vorstellungen, abstrakte Konzepte und Kollektive, aber nicht auf Personen.
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Heute gibt es zwei Skanderbegs - den historischen und den zum Nationalhelden erhobenen Mythos, wie er in albanischen Schulen und von nationalistischen Intellektuellen in Tirana oder Prishtina dargestellt wird. Beide haben weniger miteinander zu tun als entfernte Verwandte.
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...three main constitutive myths at work within Albanian nationalism ...Secondly, the myth of Skanderbeg, ...
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Im nationalen Mythus der Albaner nimmt er den zentralen Platz ein,...
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The nationalist writers... transform history into myth ... As with most myths his figure and deeds became a mixture of historical facts, truths, half-truths, inventions and folklore.
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Avant 1896, une image de Skanderbeg heros de l orthodoxie Grecque s'etait largement developpee dans les regions meridionales tandis que, dans le regions proches du Montenegro, en 1897 encore, des poemes epiques dans lesqueles il etait celebre comme un guerrier slave etaient de plus en plus difuses. Meme s'il etait egalement deja apparu dans la construction d'un passe national albanais (en particulier Arberesh) , dans les toutes dernieres annes du XIX siecle, sa figure prit une nuovelle dimension.
..an episode taken from medieval history was central for Albanian national mythology. In the absence of medieval kingdom or empire the Albanian nationalists choose Skanderbeg....
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L'une des evolutions les plus remarquables fut l'albanisation de la figure de Skanderbeg et sa mise en avant en tant que heros national
The nationalistic writers...subjecting him to that laboratory that serves to transform history into myth.
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Even the creation of national hero is largely due to such borrowings.. trough both channels, the Southern and the Northern one.
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The case of Skanderbeg offered Albanian nationalists a basis to develop a national rhetoric and ideology of national resistance,.... adapted for the purposes of national myth... and religious dimension of his identity is eluded.
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... Albanian nationalists ... against enemy who is threatening the integrity of the fatherland and unity of Albanian people. The case of Skanderbeg... the selective use of the elements of his story...the image of the Skanderbeg is painted with materials of national myth...
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... in einen großen Bogen als albanische »Schlüsselmythen« (von Illyrianismus über Skanderbeg ...
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...una conversazione sul mito di Skanderbeg, evidenziando il processo attraverso il quale un personaggio storico assume la dimensione mitica e l'importanza di questa figura per la definizione della identità nazionale degli Albanesi nei vari periodi della loro storia.
Il 28 maggio 2010, nella sala delle conferenze dell'hotel "Adriatik" a Durrazzo, l'Università "Marino Barlezio" e il Centro di Studi Albanologici di Tirana hanno organizzato il convegno internazionale "Giorgio Castriota Scanderbeg: la storia e l'immagine"..." avvolta nel mito"..
Scanderbeg, myth, heroism and the eighteenth-century stage
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Doch die entscheidende Frage in Bezug auf einen Mythos ist nicht, was die historische Grundlage des Mythos ist oder ob er uberhaupt eine besitzt; was fur einen Inhalt er hat und auch nicht, wie die Wirkungs geschichchte dieser Erzahlung war oder ist. Notwendig ist eine Beantwortung der Frage, wieso an Skanderbeg uberhaupt geglaubt wird, warum Albaner sich auf ihn wie selbstverstandlich beziehen und welchen Zweck der Skanderbeg-Mythos hatte und hat.
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Im nationalen Mythus der Albaner nimmt er den zentralen Platz ein, was die kritische Auseinandersetzung der Historiker mit ihm erschwert.
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Wer es dennoch versucht, wird, wie der Wiener Osthistoriker Oliver Jens Schmitt erfahren mußte, schnell in der albanischen Öffentlichkeit zum Buhmann, der ein Sakrileg begeht und die nationale Ehre beschmutzt.
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This antemurale myth thus became one archetypal myth of nationhood in Southeastern Europe.
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Thus, like nationalists of several of the nations around Hungary, nationalist Hungarian historians have developed narratives of how their nation was an antemurale christianitatis, the last bastion of Christianity, protecting the West for centuries from the onslaught of Islam, and that an ungrateful West forgotten this fact.
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The antemurale myth and Skanderbeg: A built-in part of antemurale myth complex is Skanderbeg... united Albanians in the fight against invading Turks and that his primary motive was defence of the nation (although the churchmen equate that with defence of the Christendom)
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..."Defence against the Turks", that had already become central topics in East Central and Southeast Europe in the sixteenth century, ... was also put to functional use... also a propaganda function, .... mobilising religious feelings
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Even the communists... "reading the past on the basis of present needs" .... being aware that religious differences may undermine the unity of the Albanian people, which was constituted by the multi-religious groups, adopts the myth of religious indifference precisely to counter this treat.
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In 1967 the authorities conducted a violent campaign to extinguish religious life in Albania,..., forcing Albanians to quit practicing their faith... all churches, mosques, monasteries, and other religious institutions had been closed or converted into warehouses, gymnasiums, and workshops by year's end... announcement that Albania had become the world's first atheistic state,
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One of the most important aspects of transition has been the introduction of the religion in Albania. ... Despite popular belief that the religion of Albanians is Albanianism ....
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The case of Skanderbeg offered Albanian nationalists a basis to develop a national rhetoric and ideology of national resistance,.... adapted for the purposes of national myth... and religious dimension of his identity is eluded.
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... Albanian nationalists ... against enemy who is threatening the integrity of the fatherland and unity of Albanian people. The case of Skanderbeg... the selective use of the elements of his story...the image of the Skanderbeg is painted with materials of national myth...
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Albanian intelligentsia, despite the backwardness of their country and culture: "We Albanians are the original and autochthonous race of the Balkans. The Slavs are conquerors and immigrants who came but yesterday from Asia."
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Kosovo Albanians (the majority of whom follow the Islamic faith) reiterated the myth of Balkan indigeneity, or the national myth about Illyrian descent.
Almost nowhere in the northern Mediterranean is there a nation like Albania, which... escaped any effective integration...Bearing in mind the importance of Blut and boden in national myth and ideology making...produces an almost incomprehensible multitude of types of national discourse in exceptionalist and exclusivist terms....Such experiences facilitate the emergence of national myths and ideologies that are always ready to justify
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