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Tiranë,
1997
PUBLISHED
BY:
THE ALBANIAN INSTITUTE OF ISLAMIC THOUGHT & CIVILIZATION
(AIITC)
[url:
http://www.muslimsonline.com/aiitc
,
e-mail:
aiitc@abissnet.com.al
]
Copyright
of © AIITC
(in
Albanian)
REDACTEDBY:
AS.PROF.DR.
DILAVER SADIKAJ
CORRECTEDBY:
PROF.
HASAN ÇIPURI
"We
Albanians, be from any religion, are all brothers on our country. We will
always be going nice and in peace with each – other, as we are going, we
will work together for the prosperity of our nation, and we will protect
it with our blood.
"
"We
have three religions, but only one Fatherland, one brotherly blood, one
language, one sun and One GOD. Our main duty is the unity and the protection
of our fatherland."
Table
of Contents
contents...................................................... 4
Foreword................................................... 9
CHAPTER I......................................................
The
antireligious policy and its consequences on the islamic culture during
the 20th century
The stand of foreign policies regarding the albanian cause
................................................................ 19
Forced convertion........................................... 24
The expropriation of Albanian lands...................... 30
The persecution of Islamic clerics and the destruction of Islamic religious institutions37
The first sign of reaction to the communist danger....... 40
The confrontation with communism....................... 44
The state and its war against the religion.................. 54
The confiscation of the religious properties............... 60
Cleric’s reaction.............................................. 65
The anti-religious war continues........................... 69
CHAPTER II................................................... 74
The
albanian islamic education in albanian territories74
Primary education........................................... 74
The Islamic secondary education.......................... 84
The Macedonian medreses a barrier against assimilation85
The “Isa Beu” medrese in skopie........................ 88
Kosova’s medreses – heart of national religious education93
The “Alaud-din”
elementary medreses in Prishtina... 98
The “Alaud-din”
medrese (high school) Prishtina... 101
The medreses in Albania.................................. 109
The Tirana's general medrese........................... 117
Higher Albanian Islamic Education (the faculty of Islamic studies)124
Islamic buldings and their role in the religious, ethnical and cultural education among Albanians132
- The first mosques in our territories:.................. 137
- The role of mosques in the spiritual aspect:......... 145
- The social role of the mosque......................... 146
- The most famous mosques, inherited
from the past and those built in XX century, in Albanian territories.....................................................................153
CHAPTER III................................................. 164
The
albanian islamic periodicals of xxth century in albania and
around the world164
The Albanian Islamic press in the first half of XX century165
Albanian Islamic press after the second world war..... 175
Publications of Islamic religious character in Albanian language191
The Qur'an................................................ 194
The Qur'an in Albanian language...................... 196
Translated extracts of the Qur'an published
in different books200
Translated extracts from the Qur'an
published in different periodicals205
Readers of qur’an in Albanian Territories (qurra - hafiz)
(kurrat - hafizët)......................................... 207
Ahadith in Albanian language............................ 211
Albanian documentary literature on the life of the Prophet of Islam223
Biographies dedicated to the Prophet (p.b.u.h.)...... 230
Elaboration of islamic belief, personalities and their influence on the national culture through non-religious activities239
CHAPTER IV............................................... 252
Distinguished
islamic figures and their contributions in the cultural and spritual education
of albanians.................................................................. 252
Personalities of the Islamic culture that lived and worked in the end of the 19th century and the first half of the 20th century.258
Said Najdeni ............................................. 258
Tahir Efendi Lluka..................................... 261
Kadri Gjata............................................... 263
Mulla Isuf Kraja. ........................................ 265
Hafiz Ali Riza Ulqinaku................................. 268
Haziz Lila................................................ 271
Hoxhë Muglica.......................................... 272
Hoxhë Voka............................................. 273
Kadri Lutfulla Prishtina................................. 276
Vildan Faik Dibra...................................... 278
Hoxhë Hasan Vogli..................................... 280
Haxhi Ali Elbasanit..................................... 282
Qamil Bala .............................................. 284
Mehmet Akif Ersoj...................................... 286
Haxhi Vehbi Dibra (Agolli)............................. 288
Sali Niazi Dede .......................................... 291
Mulla Hasan Masurica................................. 292
Ismail Ndroqi........................................... 294
Hafiz Ymer Shemsiu.................................... 297
Arif Shala................................................ 300
Baba Ali Tomorri....................................... 301
Ma’ruf Al-Arnauti....................................... 302
Mulla Idriz Gjilani...................................... 306
Hafiz Ibrahim Dalliut................................... 309
Haxhi Hafiz Ismet Dibra................................ 312
Abdulhaqim Hiqmet Dogani........................... 314
Hafiz Ali Korça .......................................... 317
Albanian Islamic culture’s personalities during the second half of the 20th century320
Sadik Bega............................................... 320
Ferid Vokopola.......................................... 322
Haxhi Hafiz Mahmut Dashi........................... 324
Osman Muderrizi........................................ 326
Hafiz Ali Kraja .......................................... 328
Esat Myftia............................................... 329
Mulla Rexhepi........................................... 331
Haki Sharofi............................................. 333
Vexhi Buharaja......................................... 335
Sali Efendi Myftia........................................ 338
Hamid Gjylbegaj........................................ 342
Binaze Kacabaci –Dauti................................ 342
Mulla Ismaili............................................ 343
VejselXheladin Guta ................................... 345
Mulla Zekë Bërdyna.................................... 347
Hasan Efendi Nahi..................................... 350
Haxhi Rashid Efendi Osmani .......................... 352
Mulla Hysen Latifi....................................... 353
Shuajb Muharrem Arnauti.............................. 355
Nasrud-Din Albani (Shqiptari)......................... 358
Abdul-Kadër Arnauti.................................... 362
Haxhi Vehbi Sulejman Gavoçi......................... 364
Hilmi Maliqi (Sheh Mala).............................. 366
Hafiz Sabri Koçi......................................... 369
Imam Vehbi Ismaili..................................... 373
Sherif Ahmeti............................................. 376
Hoxhallare (imams) and lecturers, who suffered from the serb imprisonment................................................................378
Ramadan Govori (Mulla Rama)..................................378
H.Hajdar Ef. Jashari.....................................................379
Sadri Prestreshi............................................................380
H. Hfz. Jakup Dugagjini...............................................381
Notes....................................................... ..382
Sources and literature................. ...................390
The
study is the result of many years of intensive efforts and commitment in
consulting not only the archives and libraries of the Republic of Albania,
but also those of the Islamic schools in Prishtina and Gjakova in the Republic
of Kosova, as well as the “Is’hak Beu” library of the Islamic school of
Skopje, and the Islamic Community of Podgorica in the Republic of Montenegro.
Through various connections it has been possible to utilize also the publications
of the Albanian Islamic center of Michigan, and those of New Jersey and
New York in the United States of America.
With
the aim of conducting a comprehensiv study to the fullest extend possible,
attention has been given to the activity of other centres of the Albanian
Diaspora, like those of Toronto (Canada), Brusels (Belgium) etc., which
have published considerably, though no full studies on the topic of this
paper, as well as to publications in Albanian of varios Eastern countries.
The
bibliography on the subject of this study is relatively rich. It includes
books, monographs, collections of studies etc., which have treated among
others, questions or aspect of the Islamic culture in general, and the
Albanian Islamic culture in particular. In this context, mention deserve
publications of scholarssuch as
Muhamed Pirraku, Dr. Haki Kasumi, Dr. Jashar Rexhepagiqi etc., of theologists
and researchers like Hfs. Ibrahim Dalliu, Hfs. Ali Korça, Father
Ali Tomori, Ilo Mitke Qafzesi, Haki Sharofi, Sherif Ahmeti, Vehbi Ismaili,
Vexhi Demiraj, etc.. At the same time, there are foreign authors that have
touched upon the Islamic religious matters in the Albanian territories
as Dr. Branko Babiq, Bozhina Ivanoviq, Roberto Marozzo della Rocca, Edwin
E. Jasques etc..
Besides
a speech or two in Albanian at international scholarly gatherings or an
article appearing in a magazine, to the present, there is no study as such
or monograph dealing with Albanian Islamic culture directly.
In
the Republic of Albania, after the Second World War, the various religions
have been subject of several publications, though all adhering to the anti
religious policy of the time, such as “Scientifik Atheism”, published by
the University of Tirana in 1986, “Charges on Religion”, published by the
Higher Pedagogical Institute of Shkodra, “What Is Religion”, “The People
Overrule Religion”, etc.. In all these works prevails the idea of the denigration
of religion, denial of the religious culture, to the extent that it is
even presented as anticulture; its mission: “to leave the people in darkness
and ignorance, to legitimate the rule of the rich classes[1]”
etc..
Neither
do scholarly papers such as the article “The Frontal Attack Agains Religion
in the 60s”[2],
which distinguishes for its rich factual material and an overall realistic
historical overview, escape the politicisation and other handicaping features
of the period.
The
study has proceeded on the basis of the collection, selection, classification
and arrangiment of the body of material factes gathered from the archives
and libraries within the country and abroad.
The
material has been arrangend according to the following topics: The anti
- religious policy and its consequences, Islamic theological and cultural
institutions, pubulications, and the distinguished personalitets of the
Islamic culture.
Reliance
on the analytic and synthetic approah, hand in hand with the comparative
study, has enabled the evidencing of new cultural phenomena, unknow or
misinterpreted as a consequence of the politicization of historical events
and cultural processes. This approach has made it possible to consider
the development of the Islamic culture as part and parcel of the overall
cultural, ethical and social developmet of the Albanian people.
The
role of the Islamic theological and cultural institutions in Albania, and
the flux of the Islamic media, are considered in the framework of inter
- confessional understanding (a characteristic of our country) aiming at
an allnation harmony. Atthe same time they are conceived in the spirit
of repudiation of atheistic ideas, as well as anti religious and communist
policies.
The
study reserves special attention to the contemplation of the role played
by the Islamic centres of the Albanian diaspora in the consolidation of
the national consciousness.
For
study purposes the research on Islamicm culture among Albanians, as part
of the overall Albanian culture, has been construed in four planes, reflecting
both in general and particular its development and issues at stake, namely:
The anti religious polycy and its consequences on the Islamic culture.
These are the main chapters of this monograph.
The
first chapter offers a general view of the survival of the Islamic doctrin
and the role it played in dhe preservation of the national identity. Here
emphasis is given to the anti religious policies and their consequences
on the Islamic culture, beginning at the start of the century up to the
events of the recent years, after the religious revival in the country.
The
sekond chapter is conceerend with the Islamic education. The first section
is dedicated to the first level education in the Albanian territories,
dealing with its network, structure and organization. Reference is found
in the archives of Kosova, Macedonia and Montenegro, though not of the
schools of Cameria, were according to oral evidence, the network was very
powerfully built.
The
chapter continues with a description of the secondary education, the distribution
of schools in Albanian territories, their historical evolution and the
syllabuses.
Mention
is made of the texts used, with an attemt to analyze also their content.
The material facts on this level of education is greater. The material
facts, on this level of education is greater. The evulution of the latter
has had its ebb and flow., determined in the first place by historical
turning points. Centrainly, the Islamic secondary schools of the last years
find a wider reflection, because the information at disposal is greater.
Inorder to give e cleareridea about
their structure, organisation and role, the study dwells also on their
rules and statutes. The diferences between these schools have necessitated
in certain cases separate analysis of those in Kosova, Macedonia, etc..
A
separate section of the second chapter deals with the higher Islamic education.
Its features come into evidence through the description of the higher school
of Islamic education in Prishtina. Elements of higher education were also
compriset in the syllabus of the General Islamic school of Tirana.
The
third chapter considers ectensively the Islamic poblications and pres in
the Albanien territories and diaspora. The work has been laborious, because
the Albanien diaspora is scattered in five continents: Europe, Amerika,
Asia, Australia and Africa. To facilitate the study, it was considered
useful to group the religious publications in Albanien, on the basis of
their physiognomy under: periodicals, text books for learning the Muslim
faith, transtlations of the Holy Qur’an in Albanian, Mevluds etc., making
thus for the first time a complete classification of such works.
For
the first time this paper offers full analyses of periodicals. They have
been very difficult to get hold of becaus the majority are completely unknown
to the Albanien public, as for instance “Our Endeavour” which comes out
in New Jersey, “The Light of Lahore” (India) etc..
An
important section of this chapter is tacen by the translations in Albanian
of extractes from Tefsir (interpretation of Qur’an), besides those of Hadiths.
During the research of transtatlions of Qur’an we have come across manuscripts
by Albanian theologists or groups of Albaniantheologists who were well
acquainted with the religious terminology and the exact corresponding terms
in Albanian. Here are includedalso
the mevluds, which besides their significance as part of the religious
literature, have a speciallinguistic
value, as they are writtenby authors from diferent regions of Albania,
as Shkodra, Ulqini, Korça, Kosova, Tetova, as well as from the Albanians
of the diaspora etc..
The
fourth chapters dwells on the personalitets of the Islamic culture, and
their contributs to the national question. These are distinguished clericts
as Hfs. Ismet Dibra, Hadji Vehbi Dibra, Ismail Ndroqi etc., writers and
publicists as Hfs. Ali Korca, Sadik Bega; distinguished scholars of the
Orient such as Vexhi Buharaja: spiritual and military leaders as Mulla
Idriz Gjilani, mystics and philosophers as Ferit Vokopola, Father Ali Tomori,
inovative muezines as Mullah Hasan Masurica. Among them there are personalities
who in their powerful writings forewarned of the communist danger threequarters
of a century in advance. Well-known are the pamphlets of Hfs. Ali Tarja,
Hfs. Ali Korça, etc..
Female
personalities are also mentioned as that of H. Hanmit. The number of the
notables in total is fifty five, with an activity spans the beginning of
the 20th century to the present.
The
study includes references to the literature found in different libraries
and archives.
Here
I have to acknowledge a debt of gratitude, in the first place, to the Institute
of Histori at the Academyof Sciences
of the Republic of Albania, for the assistance in consulting the archive
documents. My thanks go also to the Direktorate of State Arhives of the
Republicof Albania, as well as to
the archives of the schools in Prishtina, Skopje, Podgorica, and of Shkodra,
for the readiness in putting at my disposal important documents relevant
to my topic.
Without
pretending to present you with an exhaustive study that leaves little room
for further investigation on the topic, I trust that this paper is of service
to my country and the Islamic culture, the latter an indivisible part of
our national heritage.
CHAPTER I
THE
ANTIRELIGIOUS POLICY AND ITS CONSEQUENCES ON THE ISLAMIC CULTURE DURING
THE 20th CENTURY
The
20-th century marks an important turning point in all the aspects of the
Albanian culture in general and the Islamic one in particular. Having inherited
for more than 5 centuries an oriental culture, it was now faced by new
obstacles and developments. It was during this time that the ideas of Hasan
Tahsini, Ymer Prizreni, Abdyl Frasheri, Sami Frasheri and Rejep Demit of
the importance of looking upon certain interests from e new stand point
were once more seen as actual.
The
fall of Islamic institution of Khaliphat after 13 centuries left the Albanian
people without a central spiritual guidance. Because of this fact after
the declaration of independence and the founding of the Albanian State,
the Islamic religious organizations together with Islamic educational institutions
were faced with urgent and difficult challenges regarding the preservation
of their doctrine and national identity. On the same lines the bektashi
claimed their independence from Turkey. Meanwhile the Sunni congregation,
which had interrupted its relations with Istanbul since 1921, organized
its first congress in 1923 and elected its mufti with his residence in
Tirana, together with the High Council of Shariah. The charter of this
council which was published in 1925 says that:" The head of the High Council
of Shariah represents the Albanian Muslim congregation and holds the title
" The head of the muftis".
During
this time, intense Islamic activities were being held in Albania. For the
first time Qur'an was translated into Albanian. On August 1929 the "Albanian
Muslim Congregation" held its second congress in Tirana. In this time there
were 1048 active mosques in Albania with a personnel of 1315. A number
of Muslim youth was sent abroad especially in Egypt in order of pursuing
an Islamic education. The High Council of Congregation was also founded
which was composed of four other muftiny (organizational zones), that of
Shkodra, Tirana, Korca and Gjirokastra. In 1929 the Bektashi held their
third congress in Korca in which they claimed their spiritual independence
and autonomy from the Albanian Muslim Congregation.
From
all mentioned above it is clear that Islam in Albania inherited qualified
forces in the theological aspect and in the organizational aspect as well
(muftis, kadis, governors, politicians). These people were closely related
to the ideas of National freedom and independence.
Although
the religious education was practiced in Albania, it still lacked a proper
organizational structure. The religious schools (the medreses) were limited
in number. In the beginning of 20-th century in Albania started the organization
of a religious secondary education. With the same tempo this kind of education
was further spread in some of Kosova's Islamic centers and Skopie. Meanwhile
in Cameria as we will see later on this kind of education was entirely
prohibited. Despite this fact the Albanian people preserved with jealousy
the Islamic religion and practiced regularly the religion rites. The beliefs,
concepts and rules were inherited by the later generations even in silence.
In silence a war against atheism, which started to spread in Albania especially
within the framework of the transmission of communist ideas, also took
place.
At
the beginning of 20-th century when the Osmanli Empire was counting the
last days of its rule over Balkans peninsula, the national awareness among
Albanians was at the highest peak. The new situation required from the
Muslims the reappearance of those Qura'nic points which evoked the love
for the fatherland. These Qur'anic points together with various hadiths
served to create a barricade against territorial pretensions of Greeks
in south, Slavs in north and Italian's pretensions on a part of Albanian's
coast. The policy of neighbor states imposed a danger to all Albanian population
(especially to Muslim population that was the biggest in number) starting
from Kosova to Presheva, Bujanovc, Medjeve, Montenegro (Ulqin, Tivar etc)
and to ex-Yugoslav republic of Macedonia (Dibra, Tetova, Kercova, Gostivar,
Kumanove etc) without excluding Cameria and Presheva.
The
Muslim Albanian population being the object of greed and interests of these
states risked losing its territories its nationality together with its
religion.
The
European diplomacy in an unjust way considered the Muslim Albanian population
as a Turkish population and its territories as gifts for satisfying the
neighbor countries. In this way on the decision making tables of this diplomacy
the rights of Albanian population after every lost battle by Turkey remained
unconsidered. This fact led to various movements from the part of Albanians
aiming the protection of their territories as legitimate descendants. These
movements united in the front of war Muslims and Christians alike. "Albanians,
being these Muslims or Catholics, can't and must not be subdued to the
yoke of any Slavic state...".
The
anti-Albanian stand of Serbian government was clearly shown on the instructions
given to Serbian counsels from the Serbian foreign affairs ministry in
which the necessity of intervention from the Serbian missionaries to the
Turkish authorities regarding the total disarmament of Albanians is highly
stressed. 6
The
establishment of military administration aimed at the security of Serb-Montenegrin
state and also at the massive ethnic-cleansing of the Albanians from their
native territories by the use of force and various massacres.
The
press of that time reported that in Ponoshec of Reke in Gjakova the Montenegrin
troops beheaded and killed 165 people among whom there were women and children.
After finishing up this bestiality the troops "forced the remaining families
to go out of the borders".
The
Serb-Montenegrin invaders used the most barbaric methods in order to create
a frustrating environment for Albanian population by forced change of the
names of the people, the names of the areas they lived and their religions.
Part
of invading troops besides the soldiers were also civil servants, chetniks,
orthodox clerics etc.All these groups
by the use of terror "forced the population of Peja and Gjakova to convert
to Orthodoxy and Slavs".
According
to the data taken from archives on 10 march 1913, 68 Albanian families
belonging to Islamic faith converted to Orthodoxy in Lugu i Boramit. Meanwhile
in the villages of Peja district such as Breste, Novoselle, Trebovic, Carrabreg,
Dredhez, Drenoc, Llogan, Carrabreg, Leskan, Petriq, Zojmove, Prelep, Jabllance,
Krusheve, Imiq, Strelle, Raushiq, Gllogjan and Kritice all the Albanian
Muslim population converted to orthodoxy.
Albanian
families, especially male members, were forced to convert their names by
orthodox priests or by "godfathers appointed by Montenegrin army” who organized
religious ceremonies for this purpose. This general baptism of Albanian
population touched mainly the areas of Plave, Guci and other zones as well…During
this conversion process the name Ushkini changed to Vukashin,Rama to Rade,Selimi
to Sime,Tahiri to Tihomir,Ramadani to Radivoj,Sadiku to Dika,Bajrami to
Bllagoj,Shefqet to Shqepan,Milaimi to Millorad etc.11 This act was also
mentioned in the songs of podgorit.12 After the Balkan war the Muslim Albanian
population which remained under
Serb-Montenegrin
and Greek rule was deprived from further organization of their religious
education and their religious-cultural institutions. Notable figures of
Albanian Islamic culture such as well - known imams, scholars from Cameria,
Kosova, Dibra etc. were forced to migrate or become prone of inhuman persecution,
killing, imprisonment, raids, discrimination etc. Another part of them
was forced to convert.
The
Montenegrin terrorism directed toward Albanian population in Dukagjin and
especially the acts of violence toward the population of Lugut te Boramit
that aimed the conversion was nothing else but another effort for the realization
of Nacertania of Grashanit the purpose of which was the denationalization
of Albanians and the colonization of Kosova. This act as the crimes unseen
before of Sav Bostore in the region of Dukagjin attracted the attention
of the international circles. The Austro-Hungarian together with Italian
and Turkish press paid a great deal of attention to the Montenegrin violent
acts in Dukagjin and to the resistance of Albanians done in order not to
change their religion. The conversion from Islam to Slav Orthodoxy implied
the total Slavization of Albanians.
Faced
with international pressure, the king of Montenegro, Nikolla Petranovic,
accepted that all the arsenal used for the massive conversion of the Albanian
Muslim population to orthodoxy was ordered by him with the aim of the general
expulsion of albanians from the lands occupied by Serbo-Montenegrins and
promised that he will order "the interruption of the forced conversion
of Albanians to orthodoxy". He also promised that " those who are already
converted to Orthodoxy will be allowed to convert again to their previous
religion".
Concerning
this case, the Austrian vice-consul in Prizren wrote that " an ugly adventure
of Slavs for the denationalization of Albanians by the means of expulsion
from their forefather's land was finally stopped".15
As
the result of the conversion process population of villages of Ciga and
Brestrovikut (nearby Peja and Roshaje) although Albanian originally, it
is known as a Serb-orthodox population.16
Although
the cases of violence affected Albanians of all ages and genders at the
end of the 19-th century and the beginning of the 20-th century they still
didn't success to break the Albanian’s barricades. The Albanian resistance
was also reflected in the folk songs:
Krisi
pushka e dajaku
Rruget
e shehrit I mbuloj gjaku
Sali
Bajraktari u bertet
Ou,
bini vllazen n'shahadet
Edhe
nji gisht cone perpjete
Ne
c'do fshat burrat jane besaute
Me
u ngri e me u coptue
E
kurre fene mos me e ndrrue.
In
the Serbian-Montenegrin annals it's mentioned that "there were Albanians
who after being baptized ran toward a river and rubbed the parts of their
bodies which were touched by the Baptists. In the absence of water they
rubbed their body parts by using sand so harshly that blood came out of
their bodies". 17
Another
segment of anti Albanian, anti Islamic policy followed by Greeks and Yugoslavs
was the liquidation of the Islamic properties. With the help of different
methods such as direct massacres and different laws pretending the application
of the agrarian reforms, entire territories belonging to Islamic institutions
were expropriated. Their expropriation started from the year 1919. There
exist facts regarding the confiscation of mosque's properties in the district
of Skopie, the confiscation of properties of Tetova's teqe, muftiny of
Prizren, "confiscation of cemetery lands in Skopie, Tetova, Kacanik, Kumanova,
Presheva etc".20
These lands in which later on Serbian colons were settled composed a considerable territory. After 1918 other Muslim Albanians lands were expropriated and confiscated by Yugoslav's state. These lands were equal to 3/4 of expropriated lands in the so-called "Southern lands" and reached as for as ten thousand of hectares.
192.000
hectares from all the expropriation lands were confiscated only in Kosova
where "the reform touched more than 62.000 families which lands were passed
to orthodox Slavs being these locals or colons"21. Both the
Belgrade and Athens’ government in close collaboration with Greek Orthodox
Church organized the expulsion of the Came Muslim Albanians and confiscated
all their wealth. The Greek army raided everything they found from the
Muslim Albanians. They raided and set in fire the Albanian houses wherever
they found them. The mosques and Albanian's graves were also destroyed.
The Cam people, together with the other Muslim Albanian inhabitants in
other regions were considered by Greek authorities, as second hand citizens.
As such they were deprived of every human and national right..."22.
In
this way entire populated centers with ethnic Muslim Albanians were transformed
to centers with a Greek and Slav dominance (majority). Because of the fact
that Albania of 1913 was limited in all parts by Albanians, the Belgrade
and Athens acted actively by ethnic cleansing in all the zones near the
border with Albania and near the main crossroads and railways. Only in
Rrafsh of Dukagjin of Fushe-Kosova and in the regional of Skopie were settled
hundreds of Serbian colons in a more than 120.000-hectare land. Till "the
November of 1937 in the so-called "Juzhna Srbija" lands 46.000 colon families
were settled. These families were composed of 5-7 members and were appointed
in Albanian lands"23. This action was preceded by the pragmatic
document of Dr.Vaso Cubrilloviq, which was presented on 7 March 1937 in
Serbian Cultural Club in Belgrade. This document was concerned with the
expulsion of Albanians and in an analytical way discussed the following
points: the colonization of southern areas, methods expelling, organization
of expulsion in the areas of Dibra, Pollogut te Poshtem, Pollogut te Siperm,
Sharrit, Drenices, Pejes, Itagut, Vucitern, Stavic, Llap, Graconices, Neradonjes,
Gjakoves, Podgorices, Gores, Podrimjes, Gjilan, Kacanik.
|
district
|
killed
|
imprisoned
|
beaten
|
Burned
|
raided
|
|
Prishtina
& Hapi
|
4600
|
3650
|
350
|
1340
|
2490
|
|
Vuciterna
|
2179
|
2940
|
215
|
1463
|
2431
|
|
Ferizaj
|
1690
|
3400
|
190
|
720
|
960
|
|
Peja
|
1560
|
3800
|
240
|