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Possibly a decent article could be written on the subject--I would suggest that anyone who wants to try, pick a less confusing name --at least with respect to the ordinary English-speaker


Pashko Vasa, the author of the sentence: The religion of the Albanian is Albanianism

"Feja e shqyptarit asht shqyptaria!" (English: The religion of the Albanian is Albanianism)

— O moj Shqypni, a poem by Pashko Vasa

The Myth of Albanian Indifference to Religion which moto is The religion of the Albanian is Albanianism is a core myth and basic narrative which serves as template for other myths and narratives of Albanian nationalism.[1] The "religious indifference" of Albanians is one of the most resilient constructions of ideology which still affects studies of Albanian society.[2] Although there could be more religious communities, according to this myth the ideal community exists when there is only one Albanian community.[3]

History of the myth

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First Albanianists

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Naim Frashëri promoted Albanian indifference to religion.

The Myth of Albanian indifference to religion emerged at the end of the 19th century. Albanian nationalists were then faced with a major obstacle to the national unity — the fourfold religious division of Albanians who were members of four different religions, Orthodox, Catholics, Sunni Muslims and Bektashi.[4] The Albanian nationalist's tenet has been that foreign rulers imposed religion which is obstacle for national unity.[5]

Naim Frashëri who was also a Bektashi leader at the end of the 19th century, promoted Albanian identity which include all religions hoping that Bektashi Sufi order would be a bridge between Muslims and Christians.[6] He was the first who went in direction of building an imagined monotheistic community whose slogans were: "There is only one God" and "We all have the same God".[7] Some other Albanian nationalists went into direction of calling upon original common religion of Albanians which was in some cases perceived as polytheistic religion of the Pelasgians or Christian religion in other.

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.[8]

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.[9] 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.[10]

Albanianism after the Young Turk Revolution

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After the Young Turk Revolution in 1908, because of the politics of CUP, the Albanianess was connected with Islam even with Ottomaness and Turkishness.[11] Supporters of such connection were Ibrahim Temo from Struga and Rexhep Voka, among the others.

Albanianism under communist regime

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Albanian communist regime under Enver Hoxha adopted the myth of Albanian indifference to religion and promoted its motto.

The religious division of Albanians was sometimes seen as a treat for national unity because the population was identified as Turks, Greeks or "Latins" according to their religion.[12] A non-religious Albanian identity, based on ideals which are later strongly mythologized, was proclaimed to eliminate this danger.[13]

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.[14] Another aim of Albanianism, subjected to nearly deification and exploited as a quasi religious ideology during "socialist" regime of Albanian communists, was to neutralise the tribal diversity of local communities.[15] Communists didn't hesitate to distort the ideas of writers from Albanian National Awakening period like when they took, out of context, statement of Pashko Vasa — "The religion of the Albanians is Albanianism".[16] In Albanian society that sentence was the atheist motto for almost 50 years.[17]

The culmination of this ideas was 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.[18] The struggle against religious differences became the struggle against religion.

Revival of religion in Albania

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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.[19]

Consequences of the myth

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Being a core myth of the Albanian nationalism the myth of Albanian indifference to religion affected not only the Albanian society but other myhts of Albanian nationalism as well.

Social aspects

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There is a positive aspect of this myth. According to it, the ideal Albanian community constructs Albanians who are "civilised", "pure" and "authentic".[20] 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. 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.[21] Fan S. Noli emphasized negative consequence of negative attitude of the first Albanian nationalists toward religion — Albanians were perceived as people without religion.[22]

Regardless of the claims of the nationalistic ideology that Albanians are indifferent to the religion, with Albanianism as their only true religion, there were significant divisions within Albanian society based on the religion.[23]

Basic narrative to other myths of Albanian nationalism

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The Myth of Albanian indifference to religion affected the construction of the Myth of Skanderbeg. The religious aspect of Skanderbeg's struggle against Muslims was eluded by Albanian nationalists because it could divide Albanians, who are both Muslims and Christians, and undermine their unity.[24] Therefore Albanian nationalists selectively used elements of the Skanderbeg's image and painted it as nationalist myth presenting Skanderbeg as hero of the nation.[25]

The Myth of Albanian indifference to religion is also connected with the Myth of Albanian provenance (sometimes referred to as Myth of Albanian Origins and Priority). It is taken for granted that modern Albanian community is based on Albanian blood relation linked with Illyrian pedigree. Such ethnogenesis is used to support Albanian "religious tolerance".[26]

Albanian nationalists incorporated the Myth of Albanian Indifference to Religion together with Myth of Skanderbeg and Myth of Albanian Origins and Priority into territorial claims of Albanian nation state. Albanian nationalists glorified " the ancestors' cult" and connected it with Skanderbeg as one of ancestors whose territory Albanians inherited. Skanderbeg is therefore utilized as symbol of the meaning of the Albanian nation: nation who inherited the right to live on land inherited from Illyrians via Skanderbeg. That meaning was proclaimed to legitimize claims that Albanian nation state should include all areas which were populated by Albanian speaking people for centuries because Albanians inherited those territories from their Illyrian ancestors via Skanderbeg. The fact that those ancestors had different religion is ignored in such claims because the sanctity of Albanian language underlined the Albanian indifference toward religion.[27]

References

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  1. ^ 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. 242, ISBN 978-3-631-60295-9, OCLC 713373642, A core myth, a basic narrative ... can be labeled as "The religion of the Albanian is Albanianism". This serves as template for other myths and narratives... {{citation}}: |first2= missing |last2= (help); Cite has empty unknown parameter: |lay-date= (help); More than one of |author= and |last1= specified (help)CS1 maint: location missing publisher (link) CS1 maint: multiple names: authors list (link)
  2. ^ Mishkova, Diana (2009), We, the people: politics of national peculiarity in Southeastern Europe, Central European University Press, p. 318, ISBN 978-9639776289, OCLC 227928979, It should be stressed that "religious indifference" of Albanians remains one of the most resilient ideological constructs and that still informs Albanian studies. {{citation}}: |first2= missing |last2= (help); Cite has empty unknown parameter: |lay-date= (help); More than one of |author= and |last1= specified (help)CS1 maint: multiple names: authors list (link)
  3. ^ 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. 242, 243, ISBN 978-3-631-60295-9, OCLC 713373642, The ideal community.... There might be several religious Communities, but only one Albanian community. {{citation}}: |first2= missing |last2= (help); Cite has empty unknown parameter: |lay-date= (help); More than one of |author= and |last1= specified (help)CS1 maint: location missing publisher (link) CS1 maint: multiple names: authors list (link)
  4. ^ Schwandner-Sievers, Stephanie (2002), Albanian identities: myth and history, USA: Indiana University Press, p. 60, ISBN 0-253-34189-2, retrieved March 24, 2011, ... fourfold confessional divide... Albanian national ideologists ... religious differences ... constituting a major obstacle to national unity at the end of the nineteenth century. {{citation}}: |first2= missing |last2= (help); More than one of |author= and |last1= specified (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)CS1 maint: multiple names: authors list (link)
  5. ^ Endersen, Cecilie (2011), "Religion and nation in Albania", Images of Imperial Legacy: Modern Discourses on the Social and Cultural, Berlin: Münster Lit, p. 38, ISBN 9783643108500, OCLC 724393053, A tenet of Albanian nationalism has been that religion was imposed on the Albanians by foreign rulers. The various religious affiliations have been seen as an obstacle to national unity, thus the idea that religion does not matter to {{citation}}: |first2= missing |last2= (help); Cite has empty unknown parameter: |lay-date= (help); More than one of |author= and |last1= specified (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)CS1 maint: multiple names: authors list (link)
  6. ^ Takeyh, Ray (2004), The receding shadow of the prophet: the rise and fall of radical political Islam, Westport, Conn.: Praeger, p. 80, ISBN 9780275976293, OCLC 52901052, Naim Frasheri, the intellectual, poet and Bektashi leader, likewise promoted an all-inclusive Albanian identity ... In fact, Frasheri hoped that Bektashi Sufi order would provide a bridge between Muslims and Christians. {{citation}}: |first2= missing |last2= (help); Cite has empty unknown parameter: |lay-date= (help); More than one of |author= and |last1= specified (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)CS1 maint: multiple names: authors list (link)
  7. ^ Detrez, Raymond (2005), Developing cultural identity in the Balkans: convergence vs divergence, Brussels, Belgium: P.I.E.-Peter Lang, p. 216, ISBN 9052011974, OCLC 61456692, they built an imagined community with monotheism as characteristic of all of its members. "We all have the same God", "There is only one God" were their slogans....Naim Frasheri was pioneer in that direction... {{citation}}: |first2= missing |last2= (help); Cite has empty unknown parameter: |lay-date= (help); More than one of |author= and |last1= specified (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)CS1 maint: multiple names: authors list (link)
  8. ^ Detrez, Raymond (2005), Developing cultural identity in the Balkans: convergence vs divergence, Brussels, Belgium: P.I.E.-Peter Lang, p. 217, ISBN 9052011974, OCLC 61456692 {{citation}}: |first2= missing |last2= (help); Cite has empty unknown parameter: |lay-date= (help); More than one of |author= and |last1= specified (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)CS1 maint: multiple names: authors list (link)
  9. ^ Detrez, Raymond (2005), Developing cultural identity in the Balkans: convergence vs divergence, Brussels, Belgium: P.I.E.-Peter Lang, p. 217, ISBN 9052011974, OCLC 61456692 {{citation}}: |first2= missing |last2= (help); Cite has empty unknown parameter: |lay-date= (help); More than one of |author= and |last1= specified (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)CS1 maint: multiple names: authors list (link)
  10. ^ Detrez, Raymond (2005), Developing cultural identity in the Balkans: convergence vs divergence, Brussels, Belgium: P.I.E.-Peter Lang, p. 220, ISBN 9052011974, OCLC 61456692 {{citation}}: |first2= missing |last2= (help); Cite has empty unknown parameter: |lay-date= (help); More than one of |author= and |last1= specified (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)CS1 maint: multiple names: authors list (link)
  11. ^ Detrez, Raymond (2005), Developing cultural identity in the Balkans: convergence vs divergence, Brussels, Belgium: P.I.E.-Peter Lang, p. 217, ISBN 9052011974, OCLC 61456692 {{citation}}: |first2= missing |last2= (help); Cite has empty unknown parameter: |lay-date= (help); More than one of |author= and |last1= specified (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)CS1 maint: multiple names: authors list (link)
  12. ^ Kopeček, Michal; Ersoy, Ahmed; Gorni, Maciej; Kechriotis, Vangelis; Manchev, Boyan; Balazs Trencsenyi, Balazs; Turda, Marius (2006), Discourses of collective identity in Central and Southeast Europe (1770-1945), vol. 1, Budapest, Hungary: Central European University Press, p. 120, ISBN 9637326529, retrieved January 18, 2011, The Albanian activists saw in this division a treat to national unity, partly because the religious argument was used to identify the population as Turk, Greek or "Latin" {{citation}}: Cite has empty unknown parameter: |lay-date= (help); More than one of |author2= and |last2= specified (help); More than one of |author3= and |last3= specified (help); More than one of |author4= and |last4= specified (help); More than one of |author5= and |last5= specified (help); More than one of |author7= and |last7= specified (help); More than one of |author= and |last1= specified (help)
  13. ^ Kopeček, Michal; Ersoy, Ahmed; Gorni, Maciej; Kechriotis, Vangelis; Manchev, Boyan; Balazs Trencsenyi, Balazs; Turda, Marius (2006), Discourses of collective identity in Central and Southeast Europe (1770-1945), vol. 1, Budapest, Hungary: Central European University Press, p. 120, ISBN 9637326529, retrieved January 18, 2011, The Albanian activists saw in this division a treat to national unity, partly because the religious argument was used to identify the population as Turk, Greek or "Latin"... based on strongly mythologized ideals {{citation}}: Cite has empty unknown parameter: |lay-date= (help); More than one of |author2= and |last2= specified (help); More than one of |author3= and |last3= specified (help); More than one of |author4= and |last4= specified (help); More than one of |author5= and |last5= specified (help); More than one of |author7= and |last7= specified (help); More than one of |author= and |last1= specified (help)
  14. ^ Nitsiakos, Vassilis (2010), On the Border - Transborder Mobility, Ethnic Groups and Boundaries along the Albanian-Greek Frontier, Berlin: Lit Verlag, p. 212, ISBN 978-3-643-10793-0, OCLC 700517914, 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. {{citation}}: |first2= missing |last2= (help); Cite has empty unknown parameter: |lay-date= (help); More than one of |author= and |last1= specified (help)CS1 maint: multiple names: authors list (link)
  15. ^ Crawshaw, Robert, Kockel, Ullrich (ed.), Negotiating culture: moving, mixing and memory in contemporary Europe, p. 63, 73 and 74, ISBN 9783825884109, OCLC 85332656, It has been a feature of the Albanian myth to seek to diferentiate national identity from any one religious denomination. In this way a quasi-religious of "Albaninaism" was exploited as part of post-war "socialist" doctrine to override the tribal diversity of local communities....Nineteenth century nationalists saw a solution to the problem [of religion as potential source of discord] in making nationalism an alternative to the existing religions, which explains the near deification of the concept of "Albanianism" {{citation}}: |first2= missing |last2= (help); Cite has empty unknown parameter: |lay-date= (help); More than one of |editor=, |editor1=, and |editor1-last= specified (help)CS1 maint: multiple names: authors list (link)
  16. ^ Kressing, Frank (2002), Albania--a country in transition : aspects of changing identities in a South-East European country, Baden-Baden: Nomos, p. 40, ISBN 9783789076701, OCLC 50737195, Another important myth is weakness of Albanians' religious feelings. Communists worked hard to that in their history national feeling was always more important for Albanians then religious feeling. In their propaganda they did not hesitate to distort the ideas of rilindja writers. An example they used - out of context - the famous declaration of Pashko Vasa Shkodrani: 'The religion of the Albanians is Albanianism' {{citation}}: |first2= missing |last2= (help); Cite has empty unknown parameter: |lay-date= (help); More than one of |author= and |last1= specified (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)CS1 maint: multiple names: authors list (link)
  17. ^ Bogdani, Mirela (2007), Albania and the European Union: the tumultuous journey towards integration, London, New York: I.B. Tauris, p. 80, ISBN 978-1435603493, OCLC 174134760, The atheist motto of Albanian society for almost 50 years was 'the religion of Albanians is Albanianism' {{citation}}: |first2= missing |last2= (help); Cite has empty unknown parameter: |lay-date= (help); More than one of |author= and |last1= specified (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)CS1 maint: multiple names: authors list (link)
  18. ^ Raymond Zickel and Walter R. Iwaskiw, ed. (April 2009), Albania a country study (PDF), Federal Research Division, Library of Congress, p. 50, 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, {{citation}}: |first2= missing |last2= (help); Cite has empty unknown parameter: |lay-date= (help)CS1 maint: date and year (link) CS1 maint: multiple names: authors list (link)
  19. ^ Albania: from anarchy to a Balkan identity, Washington Square, N.Y.: New York University Press, 1997, p. 96, ISBN 0814787959, OCLC 36663098, 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 .... {{citation}}: |first2= missing |last2= (help); Cite has empty unknown parameter: |lay-date= (help)CS1 maint: multiple names: authors list (link)
  20. ^ 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, This part of myth ... constructing Albanians as "civilised", "pure" and "authentic". {{citation}}: |first2= missing |last2= (help); Cite has empty unknown parameter: |lay-date= (help); More than one of |author= and |last1= specified (help)CS1 maint: location missing publisher (link) CS1 maint: multiple names: authors list (link)
  21. ^ 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, The negative aspect of the basic "Albanianist" myth is based on suspicion that outgroups attempt to tear the nation apart... {{citation}}: |first2= missing |last2= (help); Cite has empty unknown parameter: |lay-date= (help); More than one of |author= and |last1= specified (help)CS1 maint: location missing publisher (link) CS1 maint: multiple names: authors list (link)
  22. ^ Detrez, Raymond (2005), Developing cultural identity in the Balkans: convergence vs divergence, Brussels, Belgium: P.I.E.-Peter Lang, p. 216, ISBN 9052011974, OCLC 61456692, famous Fan Noli ... explained the negative attitude of the first leaders of the national movement toward religions had unfortunate consequences: the name of the Albanian (sqiptar) had become to be synonymous to "man without religion" or "free mason"... {{citation}}: |first2= missing |last2= (help); Cite has empty unknown parameter: |lay-date= (help); More than one of |author= and |last1= specified (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)CS1 maint: multiple names: authors list (link)
  23. ^ Duijzings, Gerlachlus (2000). Religion and the politics of identity in Kosovo. London: C. Hurst and Co. Ltd. p. 21. ISBN 1-85065-392-5. Retrieved 24 August 2011. Although Albanian nationalist ideology claims that religion was never important, - "Albanianism" being only true feith of the Albanians, - religion caused deep divisions within that society {{cite book}}: More than one of |author= and |last= specified (help)
  24. ^ Nitsiakos, Vassilis (2010), On the Border - Transborder Mobility, Ethnic Groups and Boundaries along the Albanian-Greek Frontier, Berlin: Lit Verlag, p. 210, 211, ISBN 978-3-643-10793-0, OCLC 700517914, 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. {{citation}}: |first2= missing |last2= (help); Cite has empty unknown parameter: |lay-date= (help); More than one of |author= and |last1= specified (help)CS1 maint: multiple names: authors list (link)
  25. ^ Nitsiakos, Vassilis (2010), On the Border - Transborder Mobility, Ethnic Groups and Boundaries along the Albanian-Greek Frontier, Berlin: Lit Verlag, p. 210, 211, ISBN 978-3-643-10793-0, OCLC 700517914, ... 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... {{citation}}: |first2= missing |last2= (help); Cite has empty unknown parameter: |lay-date= (help); More than one of |author= and |last1= specified (help)CS1 maint: multiple names: authors list (link)
  26. ^ 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. 248, 249, ISBN 978-3-631-60295-9, OCLC 713373642, The myth of provenance plays into clerics' construction of Albanians and Albania as interreligious community, which cuts across other identities and obscures religious differences....take it for granted..Illyrian pedigree is sufficient explanation why they form a national community... postulated ethnogenesis and blood relations are used to explain..."religious tolerance" {{citation}}: |first2= missing |last2= (help); Cite has empty unknown parameter: |lay-date= (help); More than one of |author= and |last1= specified (help)CS1 maint: location missing publisher (link) CS1 maint: multiple names: authors list (link)
  27. ^ Vassilis, Nitsiakos (2008), Balkan border crossings: first annual of the Konitsa Summer School, Berlin: Lit Verlag, p. 299, 300, OCLC 441722373, an important element in the nationalist movements was the "ancestors' cult", i.e. George Castriot, Skanderbeg, and the glorification of the "territory" as territory which was inherited by them. Both of them are utilized as symbols of who is Albanian and what the Albanian nation means. ...the Albanian elite utilized those symbols, with the emphasis on the language and "ancestors' cult", to create the national identity ... a cultural definition of Albanian would be: An individual/person who originates from father and mother that inherited the right to live on that land from the Illyrians, via Skanderbeg...the political area where the Albanian state was supposed to be built should have incorporated all areas populated by the majority of the people who spoke Albanian and lived there for a long time...on the land of their ancestors, regardless of their religious background because "The religion of Albanian is Albanianism" underlined by the sanctity of the language. {{citation}}: |first2= missing |last2= (help); Cite has empty unknown parameter: |lay-date= (help); More than one of |author= and |last1= specified (help)CS1 maint: multiple names: authors list (link)

Literature

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