Английская Википедия:Albanian tribes
Шаблон:Short description Шаблон:Albanian tribes sidebar
The Albanian tribes (Шаблон:Lang-sq) form a historical mode of social organization (farefisní) in Albania and the southwestern Balkans characterized by a common culture, often common patrilineal kinship ties tracing back to one progenitor and shared social ties. The fis (Шаблон:Lang-sq-definite; commonly translated as "tribe", also as "clan" or "kin" community) stands at the center of Albanian organization based on kinship relations, a concept that can be found among southern Albanians also with the term farë (Шаблон:Lang-sq-definite).
Inherited from ancient Illyrian social structures, Albanian tribal society emerged in the early Middle Ages as the dominant form of social organization among Albanians.Шаблон:SfnШаблон:SfnШаблон:Sfn The development of feudalism came to both antagonize it, and slowly integrate aspects of it in Albanian feudal society, as most noble families themselves came from these tribes and depended on their support. This process stopped after the Ottoman conquest of Albania and the Balkans in the late 15th century and was followed by a process of strengthening of the tribe (fis) as a means of organization against Ottoman centralization particularly in the mountains of northern Albania and adjacent areas of Montenegro.
It also remained in a less developed system in southern AlbaniaШаблон:Sfn where large feudal estates and later trade and urban centres began to develop at the expense of tribal organization. One of the most particular elements of the Albanian tribal structure is its dependence on the Kanun, a code of Albanian oral customary laws.Шаблон:Sfn Most tribes engaged in warfare against external forces like the Ottoman Empire. Some also engaged in limited inter-tribal struggle for the control of resources.Шаблон:Sfn
Until the early years of the 20th century, Albanian tribal society remained largely intact until the rise to power of the communist regime in 1944, and is considered to be the only example of a tribal social system with tribal chiefs and councils, blood feuds and oral customary laws, to survive in Europe until the middle of the 20th century.Шаблон:SfnШаблон:SfnШаблон:Sfn
Terminology
Fundamental terms that define Albanian tribal structure are shared by all regions. Some terms may be used interchangeably with the same semantic content and other terms have a different content depending on the region. No uniform or standard classification exists as societal structure showed variance even within the same general area. The term fis is the central concept of Albanian tribal structure. The fis is a community whose members are linked to each other as kin through the same patrilineal ancestry and live in the same territory. It has been translated in English as tribe or clan.Шаблон:Sfn Thus, fis refers both to the kinship ties that bind the community and the territorialization of that community in a region exclusively used in a communal manner by the members of the fis. In contrast, bashkësi (literally, association) refers to a community of the same ancestry that has not been established territorially in a given area that is its traditional home region.
It is further divided into fis i madh and fis i vogël. Fis i madh refers to all members of the kin community that live in its traditional territory, while fis i vogël refers to the immediate family members and their cousins (kushëri).Шаблон:Sfn In this sense, it is sometimes used synonymously with vëllazëri or vllazni in Geg Albanian. This term refers to all families that trace their origin to the same patrilineal ancestor. Related families (familje) are referred to as of one bark/pl. barqe (literally, belly). As some tribes grew in number, a part of them settled in new territory and formed a new fis that may or may not have held the same name as the parental group. The concept of farefisni refers to the bonds between all communities that stem from the same fis. Farë literally means seed. Among southern Albanians, it is sometimes used as a synonym for fis, which in turn is used in the meaning of fis i vogël.
The term bajrak refers to an Ottoman military institution of the 17th century. In international bibliography of the late 19th and early 20th centuries it was often mistakenly equated with the fis as both would sometimes cover the same geographical area. The result of this mistake was the portrayal of bajrak administrative divisions and other regions as fis in early anthropological accounts of Albania, although there were bajraks in which only a small part or none at all constituted a fis.Шаблон:Sfn
Geography
The Malisors lived in three geographical regions within northern Albania.Шаблон:Sfn Malësia e Madhe (great highlands) contained five large tribes, four of which (Hoti, Kelmendi, Shkreli, Kastrati) having a Catholic majority and Muslim minority and with Gruda evenly split between both religions.Шаблон:Sfn Within Malësia e Madhe there were seven small additional tribes.Шаблон:Sfn During times of war and mobilisation of troops, the bajraktar (chieftain) of Hoti was recognised by the Ottoman government as leader of all forces of the Malësia e Madhe tribes, having collectively some 6,200 rifles.Шаблон:Sfn
Malësia e Vogël (small highlands) contained seven Catholic tribes such as the Shala with four bajaraktars, Shoshi, Toplana, and Nikaj containing some 1,250 households with a collective strength of 2,500 men that could be mobilised for war.Шаблон:Sfn Shoshi had a distinction in the region of possessing a legendary rock associated with Lekë Dukagjini.Шаблон:Sfn
The Mirdita region was also a large powerful devoutly Catholic tribe with 2,500 households and five bajraktars that could mobilize 5,000 irregular troops.Шаблон:Sfn A general assembly of the Mirdita often met in Orosh to deliberate on important issues relating to the tribe.Шаблон:Sfn The position of hereditary prince of the tribe with the title Prenk Pasha (Prince Lord) was held by the Gjonmarkaj family.Шаблон:Sfn Apart from this princely family, the Franciscan Abbot held some influence among the Mirdita tribesmen.Шаблон:Sfn
The government estimated the military strength of Malisors in İşkodra sanjak as numbering over 30,000 tribesmen and Ottoman officials were of the view that the highlanders could defeat Montenegro on their own with limited state assistance.Шаблон:Sfn
In Western Kosovo, the Gjakovë highlands contained eight tribes that were mainly Muslim; in the Luma area near Prizren there were five tribes, mostly Muslim.Шаблон:Sfn Other important tribal groupings further south include the highlanders of the Dibra region known as the "Tigers of Dibra".Шаблон:Sfn
Among the many religiously mixed Catholic-Muslim tribes and one Muslim-Orthodox clan, Ottoman officials noted that tribal loyalties superseded religious affiliations.Шаблон:Sfn In Catholic households there were instances of Christians who possessed four wives, marrying the first spouse in a church and the other three in the presence of an imam, while among Muslim households the Islamic tradition of circumcision was ignored.Шаблон:Sfn
Organisation
Northern Albanian
Among Gheg Malësors of the highlands, the Шаблон:Lang is headed by the oldest male (Шаблон:Lang) and forms the basic unit of tribal society.Шаблон:SfnШаблон:Sfn The governing councils consist of elders (Шаблон:Lang, singular: Шаблон:Lang). The idea of law administration is so closely related to "old age", that "to arbitrate" (Шаблон:Lang) and (Шаблон:Lang) means both "seniority" and "arbitration".Шаблон:Sfn The fis is divided into a group of several closely related houses (Шаблон:Lang) and a main house (Шаблон:Lang). The head of Шаблон:Lang is the Шаблон:Lang (lit. "head", pl. Шаблон:Lang or Шаблон:Lang), while the head of the house is the Шаблон:Lang ("the lord of the house"). A house may be composed of two or three other houses with property in common under one Шаблон:Lang.Шаблон:Sfn
A political and territorial unit consisting of several clans was the Шаблон:Lang (standard or banner).Шаблон:Sfn The leader of a Шаблон:Lang, whose position was hereditary, was referred to as bajraktar (standard bearer).Шаблон:Sfn Several bajraks composed a tribe, which was led by a man from a notable family, while major issues were decided by the tribe assembly whose members of the tribe were male.Шаблон:SfnШаблон:Sfn The Ottomans implemented the bayraktar system within northern Albanian tribes, and granted some privileges to the bayraktars (banner chieftains) in exchange for their obligation to mobilize local fighters to support military actions of the Ottoman forces.Шаблон:SfnШаблон:Sfn Those privileges entitled Albanian tribesmen to pay no taxes and to be excluded from military conscription in return for commitment to military service as irregular troops; however few served in that capacity.Шаблон:Sfn Malisors viewed Ottoman officials as a threat to their tribal way of living and left it to their bajraktars to deal with the Ottoman political system.Шаблон:Sfn Officials of the late Ottoman period noted that Malisors preferred that their children learn the use of a weapon and refused to send them to government schools that taught Turkish, which was viewed as a form of state control.Шаблон:Sfn Most Albanian Malisors were illiterate.Шаблон:Sfn
Southern Albanian
In southern Albania, the social system is based on the house (Шаблон:Lang or Шаблон:Lang) and the Шаблон:Lang, which consists of a patrilineal kinship group and an exogamous unit composed of members with some property in common.Шаблон:Sfn The patrilineal kinship ties are defined by the concept of "blood" (Шаблон:Lang) including moral and physical characteristics that are shared by all the members of a Шаблон:Lang.Шаблон:Sfn The Шаблон:Lang generally consists of three or four generations sharing a common ancestor, while the tribe, Шаблон:Lang or Шаблон:Lang, is much smaller than a northern Albanian Шаблон:Lang.Шаблон:Sfn The members of a Шаблон:Lang have a common ancestor who is the eponymos founder of the village.Шаблон:Sfn The political organization is communal; every neighbourhood sends a representing elder (Шаблон:Lang) to the governing council of the village (Шаблон:Lang), who elect the head of the village (Шаблон:Lang).Шаблон:Sfn
The Albanian term Шаблон:Lang (definite form: Шаблон:Lang) means "seed" and "progeny". In northern Albania it had no legal use, whereas in southern Albania, fara was used legally instead of the term Шаблон:Lang of the northerners until the beginning of the 19th century, to mean a politically autonomous tribe and a 'brotherhood' (Gheg Alb. Шаблон:Lang; Tosk Alb. Шаблон:Lang; or Alb. bark, "belly"). Attestations of these forms of social organization among southern Albanians are reported by Leake and Pouqueville when describing the traditional organization of Suli (between 1660 and 1803), Epirus, and of southern Albania in general (until the beginning of the 19th century). Pouqueville in particular reported that each village (Alb. Шаблон:Lang) and each town was some kind of autonomous republic composed of Шаблон:Lang brotherhoods. In other accounts he mentioned the 'great Шаблон:Lang' tribes, each having their polemarchs. These chiefs had boluk-bashis (platoon commanders),Шаблон:Sfn analogus to the northern Шаблон:Lang, the Шаблон:Lang and the Шаблон:Lang (chieftains) of the Шаблон:Lang, respectively.Шаблон:Sfn
Unlike the northern Albanian tribes, the lineage groups of southern Albanians did not inhabit a closed region, but constituted ethnographic islands located on mountains surrounded by a farming environment. One of the centres of these lineage societies was based in Labëria in the central mountains of southern Albania. A second centre was based in Himara in southwest Albania. A third centre was based in the Suli region, located far south in the middle of a Greek population. The tendency to build segmentary lineage organizations of these mountain communities increased with the degree of their isolation, causing the loss of the tribal organization of the Albanian highlanders in southern Albania and northern Greece since the 15th century, during the period of the Ottoman dominion. Afterwards, these lineage segments increasingly became the basic political, economic, religious, and predatory units of social organization.Шаблон:Sfn
According to Pouqueville these forms of social organizations disappeared with the dominion of the Ottoman Albanian ruler Ali Pasha, and definitely ended in 1813.Шаблон:Sfn In the Pashalik of Yanina, in addition to the Sharia for Muslims and Canon for Christians, Ali Pasha enforced his own laws, allowing only in rare cases the usage of local Albanian tribal customary laws. After annexing Suli and Himara into his semi-independent state in 1798, he tried to organize the judiciary in every city and province according to the principle of social equality, enforcing his laws for the entire population, Muslims and Christians. To limit blood feud killings, Ali Pasha replaced blood feuds (Alb. gjakmarrje) with other punishments such as blood payment or expulsion or the death penalty.[2] Ali Pasha also reached an agreement with the Kurveleshi population not to trespass their territories, which at that time were larger than the area they inhabit today.Шаблон:Sfn Continualy since the 18th century, blood feuds and their consequences in Labëria have been limited principally by the councils of elders.[2]
The mountain region of Kurveleshi represents the last example of a tribal system among southern Albanians,[3]Шаблон:Sfn which was regulated by the Code of Zuli (Kanuni i Papa Zhulit/Zulit or Kanuni i Idriz Sulit).Шаблон:Sfn In Kurvelesh the names of the villages were built as collective pluralia to designate the tribal settlements. For instance, Lazarat is a toponym that refers to the 'descendants of Lazar'.Шаблон:Sfn
Culture
Autonomy, Kanun and Gjakmarrja
The northern Albanian tribes are fiercely proud of the fact that they have never been completely conquered by external powers, in particular by the Ottoman Empire. This fact is considered as orthodox on a heritage and historical level by the tribes. In the 18th century the Ottomans instituted the system of bajrak military organization in northern Albania and Kosovo. From the Ottoman perspective, the institution of the bajrak had multiple benefits. Although it recognized a semi-autonomous status in communities like Hoti, it could also be used to stabilize the borderlands; in their new capacity, these communities would defend the borders of the empire as their own territory. Furthermore, in times of rebellion the Ottomans could use the office of head bajraktar to divide and conquer the tribes by handing out privileges to a select few. On the other hand, autonomy of the borderlands was a source of conflict as the tribes tried to increase their autonomy and minimize involvement of the Ottoman state. Through a series of conflicts and renegotiation a state of balance was found between Ottoman centralization and tribal autonomy. Hence, the Ottoman era is marked by both continual conflict and the formalization of socio-economic status within Ottoman administration.Шаблон:Sfn
Members of the tribes of northern Albania believe that their history is based on the notions of resistance and isolationism.[4] Some scholars connect this belief with the concept of "negotiated peripherality"; throughout history the territory that northern Albanian tribes occupy has been contested and is peripheral. Northern Albanian tribes often exploited their position and negotiated their peripherality in profitable ways, which also affected their national program; its significance and challenges are different from those in southern Albania.[5] Such peripheral territories are zones of the dynamic creation of culture, where it is possible to manipulate regional and national histories to the advantage of certain individuals and groups.[6]
Malisor society used tribal law and participated in the custom of bloodfeuding.Шаблон:Sfn Ottoman control mainly existed in the few urban centres and valleys of northern Albania but was minimal or almost non-existent in the mountains, where Malisors lived an autonomous existence according to kanun (tribal law) of Lek Dukagjini.Шаблон:Sfn Western Kosovo was also an area where Ottoman rule among highlanders was minimal to non-existent and government officials would ally themselves with local power holders to exert any form of authority.Шаблон:Sfn Western Kosovo was dominated by the Albanian tribal system where Kosovar Malisors settled disputes among themselves through mountain law.Шаблон:Sfn In a period without stable state control, it was the tribe who tried its members. The usual punishments were fines, exile or disarmament. The house of the exiled member of the tribe would be burned. Disarmament was regarded as the most embarrassing verdict.[7]
The Law of Lek Dukagjini (kanun) was named after a medieval prince Lekë Dukagjini from the fifteenth century who ruled in northern Albania and codified the customary laws of the highlands.Шаблон:Sfn Albanian tribes from the Dibra region governed themselves according to the Law of Skanderbeg (kanun), named after a fifteenth century warrior who fought the Ottomans.Шаблон:Sfn Disputes would be solved through tribal law within the framework of vendetta or blood feuding; the activity was widespread among the Malisors.Шаблон:Sfn In situations of murder, tribal law stipulated the principle of koka për kokë (a head for a head) where relatives of the victim are obliged to seek gjakmarrja (blood vengeance).Шаблон:Sfn Nineteen percent of male deaths in İşkodra vilayet and 600 fatalities per year in Western Kosovo were from murders caused by vendetta and blood feuding during the late Ottoman period.Шаблон:Sfn
Besa
Besa is a word in the Albanian language meaning "pledge of honour", "to keep the promise".Шаблон:Sfn Besa is an important institution within the tribal society of the Albanian Malisors, and is one of the moral principles of the Kanun.Шаблон:SfnШаблон:Sfn Albanian tribes swore oaths to jointly fight against the government and in this respect the besa served to uphold tribal autonomy.Шаблон:Sfn The besa was used to regulate tribal affairs both between and within tribes.Шаблон:Sfn The Ottoman government used the besa as a way to co-opt Albanian tribes into supporting state policies or to seal agreements.Шаблон:Sfn
During the Ottoman period, the besa would be cited in government reports of Albanian unrest, especially in the tribes.Шаблон:Sfn The besa formed a central place within Albanian society in order to generate military and political power.Шаблон:Sfn Besas held Albanians together, united them and would wane when the will to enforce them dissipated.Шаблон:Sfn In times of revolt against the Ottomans, the besa functioned as a link among different groups and tribes.Шаблон:Sfn
Besa is an important part of personal and familial standing and is often used as an example of "Albanianism". Someone who breaks his besa may even be banished from his community.Шаблон:Citation needed
History
Late Ottoman period
During the Great Eastern Crisis, Prenk Bib Doda, hereditary chieftain of Mirdita initiated a rebellion in mid-April 1877 against government control and the Ottoman Empire sent troops to put it down.Шаблон:Sfn Montenegro attempted to gain support among the Malisors even though it lacked religious or ethnic links with the Albanian tribesmen.Шаблон:Sfn During the Eastern Crisis and subsequent border negotiations in April 1880, Italy suggested that the Ottoman Empire give Montenegro the Tuz district, containing mainly Catholic Gruda and Hoti populations, which would have split between them both countries.Шаблон:Sfn With Hoti this would have caused tensions and instability because of their traditionally having precedence over the other four tribes during peace and war.Шаблон:Sfn The tribes affected by the negotiations swore a besa (pledge) to resist any reduction of their lands and sent telegrams to surrounding regions asking for military assistance.Шаблон:Sfn
During the late Ottoman period Ghegs often lacked education and integration within the Ottoman system, even though they had autonomy and military capabilities.Шаблон:Sfn Those factors gave the area of Gegënia an importance within the empire that differed from Toskëria.Шаблон:Sfn Still many Ottoman officers thought that Ghegs, in particular the highlanders, were a liability instead of an asset. They were commonly referred to as a "wild" (Шаблон:Lang-tr) and backward people living poverty and ignorance for 500 years, and hostile to civilisation and progress.Шаблон:Sfn In areas of Albania were Malisors lived, the empire only posted Ottoman officers who had prior experience in other tribal regions of the state like Kurdistan or Yemen that could bridge cultural divides with Gheg tribesmen.Шаблон:Sfn
Under Sultan Abdul Hamid II, Ottoman officials were posted to Albanian populated lands. Some Albanians strongly disproved of blood feuding, seeing it as inhumane and uncivilised, and an unnecessary waste of life that created social disruption, lawlessness and economic dislocation.Шаблон:Sfn To resolve this problem, Ottoman officials formed Blood Feud Reconciliation Commissions (musalaha-ı dem komisyonları) that produced results with limited success.Шаблон:Sfn In the late Ottoman period, due to the influence of Catholic Franciscan priests, some reduction of blood feuding among Albanian highlanders was achieved. For instance, guilt was restricted to the offender or their household and one tribe accepted the razing of the offender's home as compensation for the offense.Шаблон:Sfn Ottoman officials viewed the violence committed by Malisors in the 1880s-1890s as a tribal problem not related to nationalism or religion.Шаблон:Sfn They also noted that Albanian tribesmen who identified with Islam did so in name only and lacked knowledge of the religion.Шаблон:Sfn
In the aftermath of the Young Turk Revolution in 1908 the new Young Turk government established the Commissions for Reconciliation of Blood Feuds that focused on regions such as İpek (Pejë) and Prizren.Шаблон:Sfn The commissions sentenced Albanians who had participated in blood feud killing. The Council of Ministers allowed the Commission to continue their work in the provinces until May 1909.Шаблон:Sfn After the Young Turk Revolution and subsequent restoration of the Ottoman constitution, the Hoti, Shala, Shoshi, and Kastati tribes made a besa (pledge) to support it and stop blood feuding with other tribes until November 6, 1908. However, Albanian tribes that showed enthusiasm had little knowledge of what the constitution would do for them.Шаблон:Sfn
During the Albanian revolt of 1910, Malisors such as the Shala tribe fought against Ottoman troops that were sent to quell the uprising and disarm the population by collecting guns and replacing the Law of Lek with state courts and laws.Шаблон:Sfn Malisors planned further resistance and Albanian tribes living near the border fled into Montenegro while negotiating terms with the Ottomans for their return.Шаблон:Sfn The Ottoman military commander Mahmud Shevket concluded that the Bajraktars had become Albanian nationalists and posed a danger to the empire compared to previous uprisings.Шаблон:Sfn
The Albanian revolt of 1911 was begun during March by Catholic Albanian tribesmen after they returned from exile in Montenegro.Шаблон:Sfn The Ottoman government sent 8,000 troops to quell the uprising and ordered that tribal chieftains stand trial for leading the rebellion.Шаблон:Sfn During the revolt, Terenzio Tocci, an Italo-Albanian lawyer gathered the Mirditë chieftains on 26/27 April 1911 in Orosh and proclaimed the independence of Albania, raised the flag of Albania and declared a provisional government.Шаблон:Sfn After Ottoman troops entered the area to put down the rebellion, Tocci fled the empire abandoning his activities.Шаблон:Sfn On 23 June 1911 Albanian Malisors and other revolutionaries gathered in Montenegro and drafted the Greçë Memorandum demanding Albanian sociopolitical and linguistic rights with signatories from the Hoti, Gruda, Shkreli, Kelmendi and Kastrati tribes.Шаблон:Sfn In later negotiations with the Ottomans, an amnesty was granted to the tribesmen with promises by the government to: build roads and schools in tribal areas, pay wages of teachers, limit military service to the Istanbul and Shkodër areas, grant the right to carry weapons in the countryside but not in urban areas, appoint bajraktar relatives to certain administrative positions and compensate the Malisors returning from Montenegro with money and food.Шаблон:Sfn The final agreement was signed in Podgorica by both the Ottomans and Malisors during August 1912. The highlanders had managed to thwart the centralist tendencies of the Young Turk government.Шаблон:Sfn
Independent Albania
The last tribal system of Europe in northern Albania stayed intact until 1944 when Albanian communists seized power, ruling the country for half a century.Шаблон:Sfn During that time the tribal system was almost eradicated by the communists.Шаблон:Sfn After the collapse of communism in the early 1990s, northern Albania underwent demographic changes in tribal areas, sometimes becoming depopulated.Шаблон:Sfn Much of the population seeking a better life, moved either abroad or to Albanian cities such as Tiranë, Durrës or Shkodër; populations historically stemming from the tribes have become scattered.Шаблон:Sfn Locals that remained in northern Albanian areas have maintained an awareness of their tribal identity.Шаблон:Sfn
List of historical tribes and tribal regions
The following is a list of historical Albanian tribes and tribal regions. Some of the tribes are considered extinct because no collective memory of descent has survived (i.e. Mataruga, Rogami etc.) while others became slavicised very early on and the majority of the descendants no longer consider themselves Albanian (i.e. Kuči, Mahine etc.).
Malësia e Madhe
Malësia e Madhe, in the Northern Albanian Alps between Albania and Montenegro, historically has been the land of ten bigger and three smaller tribal regions.Шаблон:Sfn Two of them, Suma and Tuzi, came together to form Gruda in the 15th to 16th century. The people of this area are commonly called "highlanders" (Шаблон:Lang-sq).
- KelmendiШаблон:Sfn
- Boga
- GrudaШаблон:Sfn (entirely in Montenegro)
- HotiШаблон:Sfn (partially in Montenegro)
- KastratiШаблон:Sfn
- ShkreliШаблон:Sfn
- TrieshШаблон:Sfn (entirely in Montenegro)
- Koja (entirely in Montenegro)
- Lohja
- Tuzi
- Gruemiri
- Rrjolli
- Reçi
- Marsheni
- LepuroshiШаблон:Div col end
Pulat
Brda-Zeta
Albania Veneta
Herzegovina - Ragusan Hinterland
Dukagjin Highlands
The Dukagjin Highlands includes the following tribes:Шаблон:Sfn Шаблон:Div col
- Bobi
- ShalaШаблон:Sfn
- ShoshiШаблон:Sfn
- ShllakuШаблон:Sfn
- Mavriqi
- MazrekuШаблон:Sfn
- DushmaniШаблон:Sfn
- ToplanaШаблон:Sfn
- Prekali
Gjakova Highlands
There are six tribes of the Gjakova Highlands (Шаблон:Lang-sq) also known as Malësia e Vogël ("Lesser Malësia"):Шаблон:Sfn
- NikajШаблон:Sfn (commonly grouped as Nikaj-Mërtur)
- MërturiШаблон:Sfn (commonly grouped as Nikaj-Mërtur)
- KrasniqiШаблон:Sfn
- GashiШаблон:Sfn
- BytyqiШаблон:Sfn
- Morina
Puka
The "seven tribes of Puka" (Шаблон:Lang-sq), inhabit the Puka region.Шаблон:Sfn Durham said of them: "Puka group ... sometimes reckoned a large tribe of seven bairaks. Sometimes as a group of tribes".Шаблон:Sfn
- QerretiШаблон:Sfn
- PukaШаблон:Sfn
- KabashiШаблон:Sfn
- BerishaШаблон:Sfn or Berisha-MerturiШаблон:Sfn
- ThaçiШаблон:Sfn
- Mali i ZiШаблон:Sfn
Mirdita
Shkodra Lowlands - Zadrima - Lezha Highlands
Mat - Kruja Highlands
Upper Drin Basin
Sharr Mountains
Myzeqe
Labëri and Epirus
- Beqaj
- Bua
- Boçari
- Dangëlli
- Dhrako
- Xhavella
- Kaskarelli
- Malakasioi
- Mazaraki
- Nika
- Meçohysaj
- Pantazi
- Souliotes
- Zenebishi
- Spata
- Losha
- Kurveleshi
Historical
Шаблон:Col-start Шаблон:Col-break
- Suma (part of Gruda since the 15th-16th century)
- Nucullaj (now part of Koja)
- Gorvokaj (now part of Koja)
- Lazori (as of 1485 part of Kuçi)
- Kopliku
- Vorpsi (surname) Tirana
See also
References
Sources
- Шаблон:Cite book
- Шаблон:Cite book
- Шаблон:Cite bookШаблон:Dead linkШаблон:Cbignore
- Шаблон:Cite book
- Шаблон:Cite journal
- Шаблон:Cite book
- Шаблон:Cite book
- Шаблон:Cite book
- Шаблон:Cite book
- Шаблон:Cite book
- Шаблон:Cite book
- Шаблон:Cite book
- Шаблон:Cite book
- Шаблон:Cite book
- Шаблон:Cite book
- Шаблон:Cite book
- Шаблон:Cite book
- Шаблон:Cite journal
- Шаблон:Cite journal
- Шаблон:Cite book
- Шаблон:Cite book
.jpg){kind=link}
