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Thread: Ancient Albanian customs and traditions.

  1. #26
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    I said forget it.
    ΟΘΕΝ ΑΙΔΩΣ OY EINAI
    ΑΤΗ ΛΑΜΒΑΝΕΙΝ ΑΥΤΟΙΣ
    ΥΒΡΙΣ ΓΕΝΝΑΤΑΙ
    ΝΕΜΕΣΙΣ ΚΑΙ ΤΙΣΗ ΑΚΟΛΟΥΘΟΥΣΙ ΔΕ

    When there is no shame
    Divine blindness conquers them
    Hybris (abuse, opprombium) is born
    Nemesis and punishment follows.

    Εχε υπομονη Ηρωα
    Η τιμωρια δεν αργει.

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    Quote Originally Posted by Yetos View Post
    I said forget it.
    Yetos, Eupedia and other important international forums are message boards, not chat rooms. You are welcome to share your knowledge with us, to express your opinions, to discuss with the others, etc, but you can not spit in every single thread about Albanians.
    17 Dec.
    Paget to the Council.
    Now the Council's letters seem to imply (words quoted) that the King will keep no strangers save the Albanoys.
    Cales, 17 Dec. 1545. Signed.
    O me zhabat në moçale, o me zhgabat lart në male!
    -Petro Nini Luarasi-

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    Quote Originally Posted by LABERIA View Post
    Yetos, Eupedia and other important international forums are message boards, not chat rooms. You are welcome to share your knowledge with us, to express your opinions, to discuss with the others, etc, but you can not spit in every single thread about Albanians.
    Laberia
    I said forget it,
    because you consider something serious,
    I also pointed something serious,
    If you can see, It is not my fault,
    so continue,
    but not push it to far,
    cause if you can see the moon and not the finger,
    easily you could understand who is serious.
    ok?

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    Where can I find this tale,"The Bird with the Black Crest"?

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    If Maciamo is right about EV13 being connected to Celts and Hallstatt culture, then the Albanian bagpipes (Gajde) and possibily kilt take on a new meaning and are more likely to be shared Illyro-Celtic culture.

    Here is an example:

    "As we have already stressed, the mass evacuation of the Albanians from their triangle is the only effective course we can take. In order to relocate a whole people, the first prerequisite is the creation of a suitable psychosis. This can be done in various ways." - Vaso Cubrilovic

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    Skip to 2:10

    I don't know the meaning of this dance from the Kukës region, why he's grabbing his leg like that, but its interesting and maybe there is a story behind it.


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    0 out of 2 members found this post helpful.
    Quote Originally Posted by Johane Derite View Post
    If Maciamo is right about EV13 being connected to Celts and Hallstatt culture, then the Albanian bagpipes (Gajde) and possibily kilt take on a new meaning and are more likely to be shared Illyro-Celtic culture.

    Here is an example:

    maybe you also have celtic markers ..........they did try to take greece but failed and so settled in Moesia .
    .
    The Scordisci was a Celtic tribe formed after the Gallic invasion of the Balkans,[1] or rather a "Celtic political creation"
    They controlled the various Pannonian tribes in the region, extracting tribute and enjoying the status of the most powerful tribe in the central Balkans (see the tribes of Triballi, Autariatae, Dardanians and Moesians), and they erected fortresses in Singidunum[20] (today's city of Belgrade) and Taurunum (modern Zemun). They subjugated a number of tribes[when?] in Moesia, including the Dardani, several west Thracian tribes and the Paeonians.[citation needed]
    có che un pòpoło no 'l defende pi ła só łéngua el xe prónto par èser s'ciavo

    when a people no longer dares to defend its language it is ripe for slavery.

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    The Qelesh/Plis is at least a 3000 year old article of clothing that is very underestimated as a European cultural artifact.

    full image link: https://i.imgur.com/zxLYeVX.jpg


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  10. #35
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    1 out of 2 members found this post helpful.
    The Albanian Kanun is maybe the primary ancient custom/tradition that differentiates us from our neighbours. It is an ancient non-abrahamic code of ethics that penetrates deeply into Albanian tradition from the utmost
    North to the utmost South. A common misconception on the Kanun is that it was created by medieval prince Lekë Dukagjini. Lekë Dukagjini is indeed a central figure in the heritage of the Kanun in the North, but the correct
    way of considering him should be as a codifier of existing laws during a time of crisis and political transformation. The Kanun was everywhere in Albanian territories, like for example the lesser known Kanun of Laberia (deep south of Albania).

    The Kanun was orally transmitted and its different iterations were only written down in text in the 20th century. This is a testament to how deeply penetrating in Albanian society the Kanun functioned as law.
    It is important to note for example that the Kanun of Laberia was referred to as the Kanun of Papa Zhuli by orthodox Albanians and the Kanun of Idriz Suli by muslim Albanians in the village of Zhulat in the south.
    This is a testament to the Albanian tradition and relation to religion, in which the code of ethics was primarily inherited from the old traditions, with religion being secondary in input.

    There has been masterful scholarly work on the Kanun by the Japanese anthropologist, philosopher, and scientist Kazuhiko Yamamoto.

    Here is a quote from one of his papers:


    "Though the ethics of Homeric society has been analyzed before, there has been no theory on the ethical structure of Homeric society analyzed from the viewpoint of a society without state power. This study attempts to address this issue.
    Six concepts, Oath, Honor, Guest, Blood, Food and Revenge have been extracted from Homeric epics in comparison with the ethical structure of the Albanian Kanun.


    LINK: https://www.researchgate.net/publica...omeric_society [accessed Jul 16 2018].

    He has many other works on the Kanun like below:


    "The Ethical Structure of the Kanun and its Relationship with Homeric Epics and Greek Philosophy"
    "An Alternative Analysis of the Discourse by Descartes, Kant and Hegel in terms of the Ethical Structure of the Kanun"
    "Kanun and Heidegger"
    "An Alternative Analysis of the Discourse by Descartes, Kant and Hegel in terms of the Ethical Structure of the Kanun"
    "An Alternative Analysis of Japanese Wabicha in terms of the Ethical Structure of the Kanun"
    "Gotama and Jesus Proffered the Concept which seems Antithetical to the Ethical Structure of the Kanun"



    And many more.


    At the heart of the Kanun in Albanian culture is the concept of Besa (Oath) which is seen to be sacred and binding to the utmost for the individual that takes the special oath.

    This is a folk song about giving Besa:







    There are other scholars that have done work on the Kanun like Margaret Hasluck, Scottish geographer, linguist, epigrapher, archaeologist and scholar.


    From "The unwritten law in Albania", 1954, pg. 11:


    "This close relationship between individual and community was also a curb on dictatorship. The ruling rank had always to respect the individual's property in the community's laws. They could not make any change in an existing law unless they obtained the consent of a General Assembly of their village or tribe. They could impose, but (except in the tribes which maintained fine collectors) they could not collect fines; social pressure was necessary for that. In a very common punishment, social ostracism, they might play no more than a subordinate part. They could not pass heavy sentences like banishment or death unless a General Assembly demanded them, and if it did, they could not resist its will. In short, the elders voiced, but did not dictate, popular sentiment.


    They were no privileged oligarchy either. They might sit in the seat of honour or get the lamb's head and eye at a banquet, but they had no official residences, horses or guards of honour provided for them at public expense. They lived in houses that were often meaner than those of their subordinates; they ate the same food and toiled in the same way in their fields and among their flocks. In fact, the self government of the Albanian mountaineers went far towards being true democracy in the Anglo American sense of that much abused word. In its primitive way it was really government of the People, by the People, for the People. It had its defects, of course; sometimes a judge took a bribe or a man bore false witness in spite of the deterrents devised against such malpractices. Yet the legal system worked well on the whole, was often speedier and always cheaper than any European counterpart, and left few crimes unsolved."
    Last edited by Johane Derite; 16-07-18 at 14:35.

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    Illyrian Snake Cult Survival In Albanian Culture


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    1932, Rome: Albanians from the Malesia region disembark.




    Quite a good video in old folkloric costumes and overall attitude.

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    A comparison of the Albanian Kanun and the Shield of Achilles in The Iliad.
    By N.G.L Hammond, 7 pages.

    "Thus, since blood-feuds are absent elsewhere, it is very strange to find one so prominently depicted on the shield of Achilles. The explanation is surely that the poet was here, as in the sensitive and horrifying description of war versus heroic combat in Iliad 18.535-40, drawing on the experience of the eighth century during which he was composing his epic."




    "The Scene in Iliad 18.497-508 and the Albanian Blood-feud"


    by Nicholas Geoffrey Lemprière Hammond


    LINK: https://quod.lib.umich.edu/b/basp/05...eq=89&size=100



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    “ Kanun was not merely a constitution, it was also a colossal myth that had taken on the form of a constitution. Universal riches compared to which the Code of Hammurabi and the other legal structures of those regions look like children’s toys.”
    Ismail Kadare

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    Gjurmë Shqiptare - Melodia e lashtësisë

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    Quote Originally Posted by LABERIA View Post
    This is a documentary which is not very qualitative, because it is made from amateur people, but can help to understand this tradition, and the most important is with english subtitles.
    Highlanders believe that the first case of man lamention occurred when Lek Dukagjini lamented for the death of Skanderbeg.
    But the scholars believe that the tradition is very old.

    Gjama e maleve, The Lament of the Mountains


    Gjurmë Shqiptare - Gjama e burrave

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    One of the four pillars of Kanun is Hospitality (Albanian: Mikpritja):

    1907
    Marko Miljanov:
    The Life and Customs of the Albanians

    Marko Miljanov (1833-1901), known in Albanian as Mark Milani, was a Montenegrin warrior (chief of the Kuči tribe), a noted military figure and a writer. His father was an Orthodox Slav and his mother a Catholic Albanian. He served Prince Danilo I of Montenegro and led his forces against the Ottoman Empire (including Albania) in the wars of 1861-1862 and 1876-1878. After a disagreement with Prince Nikola in 1882, Miljanov withdrew from public life and, though illiterate up to then, decided to learn to read and write. His posthumously published book, ‘Život i običaji Arbanasa’ (The Life and Customs of the Albanians), Belgrade 1907, from which the following excerpts are taken, is without literary pretension but is fascinating for the views he offers about the neighbouring highland tribes of Albania, with which his Montenegrin tribe had much in common.

    As I said before, it is a great honour for an Albanian to be able to give what he has to his guests. He is in pain and deep despair if he has nothing to offer them. I will give you an example of such pain and deep despair. During the reign of a Bushatli vizier, an Albanian robber from Hoti was waylaying travellers on the road from Shkodra to Rapsha. The vizier offered a large sum of money to catch the perpetrator. As such, after a certain time, he was caught and brought before the vizier who asked him: “Tell me, why are you making all this trouble?” “Just for fun, Milord,” replied the robber. “I then sentence you to death,” said the vizier. “May it be!” replied the robber who was taken away to his place of execution.
    The henchman followed him with a sword in his hand, ready to chop his head off. When they arrived at the appointed place, the vizier said to him: “Come over here, Albanian, because I want to ask you something.” The Albanian turned. The vizier and the men around him watched the robber approach them in a leisurely manner, though with his hands in shackles, as if it were some matter that did not interest him at all, or as if they had called him over to ask him a simple question. When he was face to face with them, the vizier asked him: “You have acted like a man for all the crimes you committed, but I would want to ask you a question and would like an honest answer from you.” “Speak and ask your question.”
    “You have committed many crimes that were grave and involved much effort. But I now want to know from you – were you ever in such a predicament as the one you are in now?” “Yes, I was. I was once in a far worse situation.” “What happened to you that could be worse than what has happened to you today? The henchman is standing behind you and is about to chop off your head in a few minutes. Think carefully. Was there ever a worse day in your life than today? Tell the truth. Do not shame yourself with any lies to all these people who are looking at you and listening to you.” The Albanian looked around at the henchman who was standing as straight as a statue with the sword in his hand and watching the vizier to carry out his orders immediately and to do his job in one fell swoop. Having looked at the henchman for a moment, he turned his head, raised his eyebrows and set to speak. All those present were convinced that he was going to beg the vizier to have someone else chop his head off and not that terrifying gypsy with long and sharp teeth who was holding the sword ready. There was an expression of cynical pride on the henchman’s face that made it evident to the vizier that, at the slightest nod, he would slice the robber’s head off in one fell swoop. The Albanian, however, had no intention of pleading with the vizier and did not ask for another henchman. He looked straight at the vizier who repeated the question, saying: “Speak up like a man. Have you ever been in such a predicament, Albanian?” “I already told you, I was in a worse situation, in fact twice.” “Tell us what happened.” “There were two occasions on which visitors came to my house and I had nothing to offer them for dinner and they were forced to spend the night without food. Those two occasions were much worse for me than what is happening now because I am sure that what takes place today will soon be forgotten, but those two events will be remembered forever.”
    Having spoken the robber looked overwhelmed by the memories and blushed in shame. Those around him were amazed to hear that, in the face of death, he suffered more from the thought that a guest of his had gone without dinner than from the thought of his own death. The vizier, too, was deeply moved, and gave orders for the robber to be released and allowed to return to his home unhindered, to his tribe in Hoti.


    Source: [Excerpts from Marko Miljanov, Život i običaji Arbanasa, Belgrade 1907. Translated by Robert Elsie.]
    http://www.albanianhistory.net/1907_Miljanov/index.htm

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