"Moreover, you scorned our people, and compared the Albanese to sheep, and according to your custom think of us with insults. Nor have you shown yourself to have any knowledge of my race. Our elders were Epirotes, where this Pirro came from, whose force could scarcely support the Romans. This Pirro, who Taranto and many other places of Italy held back with armies. I do not have to speak for the Epiroti. They are very much stronger men than your Tarantini, a species of wet men who are born only to fish. If you want to say that Albania is part of Macedonia I would concede that a lot more of our ancestors were nobles who went as far as India under Alexander the Great and defeated all those peoples with incredible difficulty. From those men come these who you called sheep. But the nature of things is not changed. Why do your men run away in the faces of sheep?"
Letter from Skanderbeg to the Prince of Taranto ▬ Skanderbeg, October 31 1460
Këtu mund të flisni mbi historinë tonë duke sjellë fakte historike për ndriçimin e asaj pjese të historisë mbi të cilen ka rënë harresa e kohës dhe e njerëzve.
ALBPelasgian wrote:Mallakastriot, materialet qe po i sjell jane nje thesar i vertete!
Te paça derman...po me te vertet ky liber qe munda ta gjeje ne Archive.org(fale teje e flm. per kete qe me sinjalizove sitin)-te them te drejten me emocionoi pa mase aty ku flitet per ne.
Mallakastrioti wrote:
Te paça derman...po me te vertet ky liber qe munda ta gjeje ne Archive.org(fale teje e flm. per kete qe me sinjalizove sitin)-te them te drejten me emocionoi pa mase aty ku flitet per ne.
Sigurisht! archive.org eshte nje mundesi e rralle e sigurimit te materialeve e librave te plote historik, sepse ndryshe
nga google.books (ku mund te paralizohen fletet nga "vizituesit") ne archive.org s'ekziston nje mundesi e tille.
Me nje fjale, metoda qe une ndjek gjate kerkimeve te mia eshte kjo: ne books.google eshte me e lehte te vihesh deri
tek informacioni qe te intereson. Aty duhet marre vec emri i autorit dhe librit, dhe pastaj duhet gjetur ate ne archive.org.
PC-ja ime tani eshte para nje 'big bengu' te madh, sepse eshte bllokuar nga mega sasia e informacioneve, librave dhe materialeve. Me duhet ta rregulloj prej fillimit e kjo do te kushtoje qe s'do mund te jem aktiv per nja nje jave.
Megjithate, une kam nje keshille, qe besoj, do e merrni parasysh te gjithe ju o dashamir e vellezer: esHte mire qe tEre materiali i grumbullum deri me tani nE temat historike, te shkarkohet ne PC-ne e secilit, dhe te kategorizohen (ruhen) neper CD, FLASH, etj, per shkak se materiali qe kemi s'guxon te humb kurrsesi. Une gjithmone i druhem si dreqit, ndonjE prishjeje apo bllokimi ku mund te humbEt materiali jone, qe do te ishte katastrofe e shkuar katastrofes.
Per ta evituar kEte, duhet qe te ndjekim proceduren qe propozova me lart! Deri me tani kam arrite te grumbulloj nje pjese (kujtoj 2/6) te materialit. Ma pamunDesoi vetem bllokimi dhe prishja e PC-se.
pra, besoj qe te arrijme mirekuptimin sa i perket kesaj! Le ta ruajme secili prej nesh, materialin e grumbulluar ketu neper CD E disqe te tjera ruajtes. Materialin qe kemi duhet ta ruajme si syte e ballit!
njefare kohe, ne nje web (qe tash eshte hackuar nga bizantinet) postoheshin nga disa antere turq fotografi e dokumente te rralla per shqiptaret. Une kenaqesha duke i lexuar, por beja gjynah te madh qe nuk i ruaja ne PC duke i shkarkuar. Kohe me vone, ai webi u hackua dhe humben gjithe ato materiale.
duke shpresuar, qe te mos tingelloj bezdises, e riperseris ate qe: duhet ta arkivojme dhe ruajme si syte e ballit materialet e arberiaonline duke i shkarkuar dhe stivuar ne CD!
i juaji
ALBPELLAZGU
PRISHTINE
Ne sot po hedhim faren me emrin Bashkim,
Qe neser te korrim frutin me emrin Bashkim!
Suliots and their 'epitome sate of Albania'
April 26th, 2010
With naming of Ali Pasha dervendji an effort to centralize all power into his own hands began. He commenced a series of measures to weaken the influence of Othoman Turks holding property, thus to weaken the power of sultan in Thessaly and parts of Macedonia; Epirus/Lower Albania did not have a Turkish presence. The effect of this was that civil and fiscal business passed into hands of the Greeks, while the Albanians saw an extension of their military authority.
Albania did not have a significant Turkish presence, but it offered another problem. Several Albanian tribes retained the privilege of bearing arms. One of these Tribes in southern Albania was that of Suli, the subject of this essay.
Suliots were a part of the Albnian Chams/Tsamidhes(gr.). William Martin Leake indicates that Suliots always spoke Albanian at home, although the men and most woman could speak Greek.1 Their community was divided into faras (Albanian for clans/kinship). At its height, the Suliot community consisted of 450 families. “The traditions of the Suliots, with respect to the origin of their community, did not extend farther back than towards the middle of the seventeenth century. The manner in which it was formed is variously related. Some persons (and their opinion is not unplausible) imagine that the nucleus of the Suliote population consisted of Albanians, who, after the death of Scanderbeg, sought refuge in this inaccessible district from the despotism of the Turks. By some it is said that, about a century and a half ago, some goat and swine herds, who had led their animals to feed on the heights of Kiaffa, were struck with the eligibility of the site, and occupied it with their families; while others affirm, that the primitive settlers were shepherds from the neighbourhood of Gardiki, who fled hither, with their flocks, to escape from the tyranny of their Ottoman masters. It is obvious, that the last two stories are by no means incompatible with each other.” 2 A constant problem with western philhellenes was that they were ready to believe any hearsay coming from the Greeks.
Being that their land was small and bore arms, they formed a military caste to protect the agricultural peasants in their richest parts of territory. They eventually extended their responsibilities to include protection of Christians and open their ranks for other Christian Chams to join. They gradually acquired the reputation of being the best warriors among the Albanians. As the orthodox Greeks were at that time generally as little disposed to oppose the sultan’s government as they were to unite with the Catholic Venetians, the pashas of Albania and northern Greece favoured the military ardour of the orthodox communities.” 3 To advance their own prestige, individual Suliot leaders made alliances with foreign states.
Upwards of sixty villages and hamlets paid tribute to Suliots. Suliots in many ways ran an autonomous entity. Historian George Finlay that this “sate of Suli now became an epitome of the state of Albania”.4
By the time Ali Pasha assumed the pashalik, the Suliots had pushed their forays into the plain of Joannina. This, at a time when Ali Pasha resolved to destroy all independent communities in his pashalik, whether Mussulman or Christian. As he commenced his attacks on Suliots, a typical Albanian phenomenon occurred. All their neighbors were alarmed and grievances against them were forgotten. Mussulman (Albanian) beys supplied them secretly with aid. Aid also came Venetian governors of Parga and Prevesa who encouraged them to defend their independence.5
As continuous attacks on the Suli ended in failure, and Suliot confidence increased, the Suliots “began to fancy that their alliance was a matter of importance to the Emperor of Russia and the Republic of Venice, and exercised their authority over the Chrisians in their territory with increased sverity, and plundered their Mussulman neighbors with grater rapacity.6 By 1799, The Suliots lost their popularity, and neither the Christian cultivators of the soil, nor the Greeks in general, showed much sympathy with their cause. Indeed, many Greek captains of armatoli served against them in the army of Ali.7 Ali was able to split Suliot leadership and penetrate throughout the Suliot stronghold. In December 1803 they signed their capitulation, and the resisting Suliots were allowed to retire to Parga.
Pouqueville describes the Suliot departure more specifically. “At last massacred, subdued, and driven from their homes by the Turks, the rear-guard, the remainder of the Schypetar or Albanian Christians found and formed for themselves a place of retreat and security, on Cape Chimaerium, where now stands the citadel of Parga. The Venetians, then masters of the sea-coast of Epirus and of the Ionian islands lying before it, rejoiced to have a settlement of men of such acknowledged enterprise and valour as the Souliotes of Parga, to act as an advanced-guard, if not as an effectual barrier between them and the Turks, took the new settlers under their particular protection.8
The Suliots who escaped to Parga passed over into the Ionian Islands, where they were hospitably received by the Russians. Many entered the Russian service; but when the treaty of Tilsit transferred the possession of the Ionian Islands to France, most of the Suliots passed from the Russian into the French service. Some quitted Corfu with the Russians.
During their 17-year stay away from their native villages, they found themselves in close contact with Greeks, and became dependent for their existence on the pay as Greek soldiers. Their characteristics as an Albanian tribe were gradually lost. The principles of civil eqauality and of the brotherhood of all the orthodox had been imprinted on their minds.9
In the year 1820, the Othoman empire seemed to be on the eve of dissolution. Ali Pasha was in open rebellion and with reasonable hope of establishing an independent throne in Albania. An insurrection of the Greeks was also awaited.
As Ali Pasha’s relations between Constantinople deteriorated, Sultan saw a way of counterbalancing the situation by offering to put the Suliots back in their old possessions. The Suliots were first offerd to join the army in Jonnina which they agreed. But unhappy with the way they were treated, they entered into an alliance with Ali and were allowed to take possession of Kiapha in Suli.
By the end of 1821, Suliots were still allying with Ali’s troops and participated in common attacks against Turkish forces. Finlay indicates that as of this stage of development, all Suliots wanted was “securing the independent possession of Suli.”10
But the balance of forces was changing. Ali was still under attack (by the Turks), Morea had revolted and Greek forces had taken Acarnania and Etolia. As Ali’s forces weakened, Suliots, who could not be supplied, began again to to plunder ‘Christian’ cultivators of the soil, who in turn sought protection from the Turks, thus allowing the Turks to extend Turkish authority over whole of the Suli territory. With no other alternative at hand, the Suliots turned to Greeks for assistance. Even other supporters of Ali were persuaded that Ali’s interest required the support of the Greeks.11
In describing this Suliot association, George Finlay mentions that “They were drawn into the vortex of the Greek Revolution without their forming any preconceived design to aid the Greeks, just as they had been led by circumstances to aid their enemy Ali Pasha. But, once engaged in the cause, they embarked in it with their usual vehemence, and formed the van of its warriors, sacrificing their beloved Suli, and abandoning all the traditions of their race, to join the modern Greeks and assume the name of Hellenes.”12
Greeks have made much to claim Suliots resistence as well as its main heroes, Foto Xhavella(1774-1811) and Marko Bocari(1790-1823) as part of their history, but as we saw above, the Suliot resistence was authentically Albanian and historically characteristic of other Albanians challenges to Ottoman domination. The Greek claim is fake and masks chauvinistic designs.
Suliots join many other Albanian tribes and communities that rose and bravely faced their challenges, but found these challenges overwhelming and had to succumb to them. By joining the Greeks in the struggle against Turkish domination, they chose the best alternative the situation offered. They were not the only Albanians to do that, even Muslim Albanians had joined. Greek-Albanian relations had a long tradition of cohabitation, but the turbulent, and for the Albanians unfair, history that accompanied the 19th century made clear that the Albanians again were at a disadvantage in the joint struggle with their ever conspiring neighbors. If cooperation with Greeks ended, as George Finlay states, with sacrifice of the “beloved Suli” and abandonment of Suliot “traditions of race” it was due to the Albanian tendency of “embarking (on their struggles) with their usual vehemence” and affirming themselves in the ideals of the struggle, but circumstances relegated them to subservient roles, a role which the Albanians have frequently played.
1. Leake, William Martin, Research in Greece, 1814, p. 414
2. Devenport, Richard A., The life of Ali Pasha of Tepeleni, 1827, p. 89
3. Finlay, George, History of the Greek Revolution, 1861, p. 57
4. Ibid., p. 54
5. Ibid., p. 54
6. Ibid., P. 57
7. Ibid., P. 59
8. Pouqueville, Charles Hugues Laurent, Travels in Epirus…, p. 22
9. Finlay, p. 103
10. Ibid., p. 111
11. Ibid., p.112-113
12. Ibid., p. 103
ALBPelasgian wrote:Socio,a mund te gjesh ndonje menyre ta postosh komplet studimin e Hammondit:
NGL Hammond, “Illyris, Epirus and Macedonia in the Early Iron Age,” in The Cambridge Ancient History (Second Edition) Vol. III Part
gtcc1 wrote:Pa problem, duhet shkuar edhe ma tej; po te shiqosh Wikipedia eshte per te qare...sa larg greket kane shty rrenat.
Kjo me brengos mua dhe cdo shqiptar tjeter. Si baze solide e te ndryshuarit te wikipedia's jane keto kushte:
i) Qenesimi i nje morie webash dhe studimesh te mire-referencuara, ekskluzivisht ne anglisht
ii) mbeshtetja ekskluzivisht ne autore te huaj
iii) qenesimi i nje grupi online te shqiptareve ne wikipedia
(FROM OUR OWN CORRESPONDENT.)
CONSTANTlNOPLE, Nov. 15.
The last three months have been marked by an increase of the tension between Greeks| and Albanians in Epirus and in the Macedonian district of lioritza. For this the policy of the (Ecumenical Patriarchate is largely respon- sible. On the proclamation of the Constitution in Macedonia, the Albanians of the southern and central districts were induced to join the Young Turks by the promise that, among other things, the use of their language would be per- rnitted in Government and private schools. The efforts of Albarian patriots, mostly Moslems vho belonged to influential Tosk and Lyap families, to promote unity and progress among their compatriots by means of an educational and literary propaganda had been sternly repressed by Sultan Abdul Hamid. The Sultan saw danger in any movement that aimed at the conversion of the Arnauts from freebooters and swashbucklers into norrnal citizens with aspirations towards better government, and, possibly, with Nationalist leanings. Ag-ain. while the majority of the Albanian leaders were Moslems, the teaclhers in Albanian schools were, as a rule, Christians. That Christians and Moslems should work in harmony together added to the alarm of Yildiz.
POLICY OF THE PATRIARCHATE
The (Ecumenical Patriarchate seconded the Sultan's efforts. Many of the clhildren who frequented the 41banian schools wvere of the Orthodox faith That Orthodox Patriarehist children should receive instruction through any but a Greek medium. Uiat thev should be encouraged to call themselves "Shkyipetar - (Albanian) and not Greek, was bitterly resented by the leaders of a Church which, for the last three generations, has tended to become more and more a mere machmie for the imposition of "IHellenism" on non-Hellenes. Christians were denounced, excommunicated, and threat- ened by order of the Patriarchate. 3Moslems and Clhristians were banished and imprisoned by order of Yildiz, and bv 1908 the two despots had succeeded in closing every Albanian school save one at Koritza, which -was kept open by the courage of an Albanian schoolmistress and the influence of American missionaries supported by their Ambassador. The revolution, thereforo, found most intelli- gent Albanians by no means friendly to the Greeks. At KIoritza the Albanian party revived the more rapidly, since its programme was based on a rapprochemernt between Christians and MIoslems, and since it had but one murder, that of the PatriarchistR Bishop of Koritza, to its discredit. The Hellenizing section, small in numbers, but in receipt of large Greek subsidies, kept quiet and -was not molested until early in September, when an "anti-Albanizing" demonstration by some of its members led to an exlchange of revolver shots between Yanni Dardas, its leader, and Ferid Bey, an "Albaniz- ing" notable, both of whom were wounded. About the same time the Greek priest of Neco- van, where the local authorities had forced the Patriarchists to allow an Albanian priest to conduct Divine service in Albanian on alternate Sundays, seized the church and, aided by his brother and a chorister, bludgeoned his rival wlhen he appeared to remonstrate. The Albanian, whose predecessor had been assaqsinated by the Greeks for translating the Greek liturgy into his mother tongue, drewv a revolver as he lay on the ground, shot the priest, and severely wounded his companions. This incident did muchI to exasperate both parties in the Koritza district.
EVENTS IN EPIRUS.
In Epirus M.L Rali's most inopportune tour lest autumn resulted in an outburst of Helleniic fervour and a corresponding increase of activity on the part of the Christian and Moslem Albanians. The Bek-tashi sect joined in this movement. Albanian clubs and schools were founded in several centres and assassinations and brawls attested the growth of party spirit. A certain Rromida, a Greek ex-brigand, who had shot a gendarme, formed a band. Tle chief exploit of this band, the murder and mutilation of seven Jewish cattle-dealers of Prevesa, was described as "rather harsh - in an otherwise exculpatory article by the leading Thessalian journal. The same journal shortly afterwards celebrated Kromida's acquittal by a Greek Court on a charge, preferred by the Turkish authorities, of having kidnapped a "Rumanizing" llach of Metsovo, whom he killed in cold blood on the Greek side of the border. Thus the excitement caused among Albanians by his recent preparations to invade Epirus with his band is comprehensible enough. The Patriarchate can still maintain its hold on the spiritual allegiance of the 250,000 Orthodox Albanians by permitting the use in their schools and churhees of the Albanian language. Such a concession would do much to improve the relations between Albanian and Greek, but the past history of the Patriarch- ate does not afford mnch support to the hope that it will be granted. Otherwise events seem to point to the formation at no very distant date of an "autocephalous" Albanian Church and to the growth in Epirms and the Koritza district of a strong Moslem and Christian opposi- tion, not only to the Patriarchate, but to Greek influence, under whatever form it may manifest itself.
The Times | November 25, 1909
Ne sot po hedhim faren me emrin Bashkim,
Qe neser te korrim frutin me emrin Bashkim!
Kete po e marr nga nje post i shkelqyeshem i Socios, ne nje tjeter forum:
'In October 1984, 70 historians and archaeologists from Greece, Albania, Romania, Italy and several other countries of Europe convened in Clermont-Ferrand, France. They held a colloquium with a group of Specialists in ancient history who were working there under the direction of Proffesor Pierre Kaban, the renowned expert on Epirus. They compared studies on the tribal and ethnic groups which gradually organised into urban life, then federated into state organisations. They compared juridical institutions such as family right of ownership, the role of the woman in the family and the procedure in freeing slaves. Similarities of Epirotes centers like Dodona and those of Southern Illyria were evidenced by the layout, architecture, and political organisation, also the circulation of coins, the structure of groves, the burial rites and articles found in the tumuli. But scholars concluded that from early antiquity until the Roman times THAT CULTURE OF SOUTHERN ILLYRIA AND EPIRUS, INCLUDING MOLOSSIA, WAS QUITE DIFFERENT FROM THAT OF CLASSICAL GREECE AS FOUND IN ATHENS AND SPARTA' (Jaques 1995:80/81)
Bibliography:
Edwin.E.Jaques 1995 'The Albanians: An ethnic history from prehistoric times to the present'
Ne sot po hedhim faren me emrin Bashkim,
Qe neser te korrim frutin me emrin Bashkim!
Mendoj se duhet lexuar si liber(flet per arvanitet-por me e rendesishme prejardhja e atyre arvanito-shqiptareve qe "pushtuan" Pepelonezin,prej nga kishin prejardhjen dhe me teper si quheshin=Molose!!!)
The Greece of the Greeks (1845)
Author: G. A. Perdicaris
Volume: 1
Lexim te kendshem sepse autori me duket "grek" nga mbiemri:
Mallakastrioti wrote:...por ky e ben disi me interesante çeshtjen e mesiperme
Jo qe vetem qe e ben me interesante ceshtjen, por dikujt do ia beje jeten sketerre e shkuar sketerres sepse propagandistet bizantine ne internet parapelqejne qe te citojne 'autore' qe thone se shqiptaret figurojne ne Greqi vetem pas shekullit XIII.
Prova e mesiperme eshte nje bombe e vertete, e cila se bashku me nje autor (s'me kujtohet saktesisht cili) te cilin e citon zonja Kocaqi ne librin e saj, se popullsia e Athines ne shekullin X fliste nje gjuhe barbare, e ben edhe me te vertetueshem dhe te bindshem argumentin tone, se Greqia ka qene pjese perberese e ILLYRICUMIT jo vetem adiministrativisht por edhe etno-linguistikisht.
Falemnderit edhe njehere!
Ne sot po hedhim faren me emrin Bashkim,
Qe neser te korrim frutin me emrin Bashkim!
