Komente mbi Kulturen Shqiptare

[King_Gentius]

Hmmmmm

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The Suuni are also increasingly in evidence. They have had a building project so that by 1997 almost every village had a mosque. A Catholic friend tells us that they were paid for by "outsiders" and were accepted as a sort of WPA make-work project. He adds that they are still mostly empty of worshipers, but he fears that as their presence becomes more accepted they will eventually get their share. He is annoyed by the call to prayer, particularly in the pre-dawn hours (Çashku 1995). His concerns my be realistic. We saw no women wearing the Moslem veil in 1993. By 1997 occasionally women in Tirana were seen wearing the veil.
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E vertete eshte kjo gje?

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Before leaving the area of religion, one further connection with the Kanun should be mentioned. Albania is one of few countries that had more Jews after World War II than at its beginning. As Thessaloniki was "ethnically cleansed" of its Jewish population, a large number were able to make their way into the mountains of Albania. As the Kanun decreed that guests be honored, they were taken in and protected. Trapped by Hoxha, they shared the lives of Albanians until the early 1990's when El-Al sent in a plane to take any Jews who wanted to immigrate to Israel. Many more reported than the plane would hold, but most could document their rightful place. In 1996 the Kibbutz Philharmonic performed a concert in Tirana in tribute and thanks.
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[King_Gentius]

Besa


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The folktale that is used to define "besa" relies on a young woman who is to be married to a man who lives a great distance from her family. Her mother is not happy with this. She has a brother who promises that should the mother ever want to see his sister he will escort her home. Shortly after the marriage he is killed in battle. In her grief, the mother bemoans the loss of the daughter as well. The young man leaves his grave to take his sister to visit her mother, thus fulfilling his "besa" promise. [end note 17]
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Lek Dukagjini


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The British traveler and writer, Edith Durham, adds in her 1909 book,
of Lek himself little is known. His fame among the tribes that still bear his name far exceeds that of Skenderbeg, and the fog of mythology is thick round him. He has left no mark on European history-- is purely local influenced the people that "Lek said so" obtains far more obedience than the Ten Commandments. The teachings of Islam and of Christianity, the Sheriat and Church law, all have to yield to the Canon of Lek. (High 25)


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Syrja Pupovci wrote an introduction to the 1972 reprint of the Kanun in which he postulated, "the preservation of customary law was one of the most important elements in helping the Albanian people to maintain their individuality under Ottoman domination" (quoted in Vickers, Serb 21).
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the Kanun was divided into "books": Church; Family; Marriage; House, Livestock and Property; Work; Transfer of Property; Spoken Word; Honor; Damages; Law Regarding Crimes; Judicial Law; and Exemptions and Exceptions. Noel Malcolm sums up the basic principles this way: the Kanun was divided into "books": Church; Family; Marriage; House, Livestock and Property; Work; Transfer of Property; Spoken Word; Honor; Damages; Law Regarding Crimes; Judicial Law; and Exemptions and Exceptions. Noel Malcolm sums up the basic principles this way:

The foundation of it all is the principle of personal honour. Next comes t he equality of persons. From these flows a third principle, the freedom of each to act in accordance with his own honour, within the limits of the law, without being subject to another’s command. And the fourth principle is the word of honour, the besë (def.: besa), which creates a situation of inviolable trust. (1

Within the published code of twelve books or twenty-four chapters are 1263 paragraphs or articles with some very specific language defining how people should conduct themselves. Edith Durham found that "Lek is fabled to have legislated minutely on all subjects. For example, a man told me that Lek had ordered that men should walk the length of one gun-barrel apart, lest in turning the barrel should accidentally strike the next man, for a blow even by chance must be avenged" (High 25).


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[King_Gentius]

Nju Jork Taims, Prill 25, 1885

[King_Gentius]

[KVS]

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The Suuni are also increasingly in evidence. They have had a building project so that by 1997 almost every village had a mosque. A Catholic friend tells us that they were paid for by "outsiders" and were accepted as a sort of WPA make-work project. He adds that they are still mostly empty of worshipers, but he fears that as their presence becomes more accepted they will eventually get their share. He is annoyed by the call to prayer, particularly in the pre-dawn hours (Çashku 1995). His concerns my be realistic. We saw no women wearing the Moslem veil in 1993. By 1997 occasionally women in Tirana were seen wearing the veil.
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E vertete eshte kjo gje?

Konstatimet janë të vërteta. "Objektet e kultit" në pjesën dërrmuese janë financuar nga jashtë, për të gjitha fetë. Pra nuk vijnë nga vetë shqiptarët, më e theksuar kjo në rastin e xhamive. Sipas Durhamit e njëjta gjë ndodhte dhe në vitet 1800-1900.

Ndërsa për nisjen e përdorimit të ferexhesë, kjo qëlloi të ndodhte pikërisht me hyrjen e disa arabosauditëve dhe atyre të Emirateve, që filluan të vinin pas '95-ës. Gratë dhe të punësuarit e tyre vishnin të tilla. Në vende të administratës ashtu si dhe në objekte publike shtetërore (shkolla, ministri, etj) veshja nga nxënësit/studentët apo nëpunësit, etj., nuk lejohet.

[King_Gentius]

[King_Gentius]

[King_Gentius]

Nje artikull tjeter nga NY Times:

[Hyllien]

Germo Tare germo, vetem se tarja i ka lujt fene tani, germo car gjen i fut i te shitur, edhe vjen me artikujt e gazetave nen titullin "komente mbi kulturen shqiptare".

Cfare di ti nga kultura shqiptare si nismetar i temes qe je ?

[KVS]

Po pse ky ves cinizmi keqdashës kundrejt bashkëfolësve? Po e shoh pothuaj të pamundur që të dalloj një replikë konstruktive nëpër temat e hapura. Pse kaq të ndërsyer kundër njëri-tjetrit? Nëse e shikon se Kingu mbetet prapa, tregoji gabimin me një hap tëndin më të madh, por jo duke i vënë stërkëmbëshin atij.