Albania wohnen vor der Stadt / Living on the Outskirts of the Town PDF came into contact with Islam in the 9th century when Muslim Arabs raided the eastern Adriatic. Islam was first introduced to Albania in the 15th century after the Ottoman conquest of the area. By the 19th century Albanians were divided into three religious groups.
Författare: Liesbeth Waechter-Böhm.
Catholic Albanians who had some Albanian ethno-linguistic expression in schooling and church due to Austro-Hungarian protection and Italian clerical patronage. Wars and socio-political instability resulting in increasing identification with the Ottoman Empire amongst some Muslims within the Balkans during the late Ottoman period made the terms Muslim and Turk synonymous. In this context, Muslim Albanians of the era were conferred and received the term Turk, despite preferring to distance themselves from ethnic Turks. During the late Ottoman period, Muslims inhabited compactly the entire mountainous and hilly hinterland located north of the Himarë, Tepelenë, Këlcyrë and Frashëri line that encompasses most of the Vlorë, Tepelenë, Mallakastër, Skrapar, Tomorr and Dishnicë regions.
Ismail Qemali on the first anniversary of the session of the Assembly of Vlorë which proclaimed the Independence of Albania. Realising that the collapse of Ottoman rule through military defeat in the Balkans was imminent, Albanians represented by Ismail Qemali declared Independence from the Ottoman Empire on 28 November 1912 in Vlorë. World Headquarters of the Bektashi Community in Tirana. From the early days of interwar Albania and due to Albania’s heterogeneous religious makeup, Albania’s political leadership defined Albania as without an official religion. 800,000 and Albania was the only Muslim country in Europe. As with the congress, the attitudes of Muslim clerics were during the interwar period monitored by the state who at times appointed and dismissed them at will.
On 7 April 1939, Italy headed by Benito Mussolini after prolonged interest and overarching sphere of influence during the interwar period invaded Albania. Inspired by Pashko Vasa’s late 19th century poem for the need to overcome religious differences through Albanian unity, Hoxha took the stanza „the faith of the Albanians is Albanianism“ and implemented it literally as state policy. Following the wider trends for socio-political pluralism and freedom in Eastern Europe from communism, a series of fierce protests by Albanian society culminated with the communist regime collapsing after allowing two elections in 1991 and then 1992. In the 1990s, Muslim Albanians placed their focus on restoring institutions, religious buildings and Islam as a faith in Albania that had overall been decimated by the communists. The Albanian Sunni Community has over time established links with oversees Muslims. Due to funding shortages in Albania these ties have been locally beneficial as they have mobilised resources of several well funded international Muslim organisations like the OIC which has allowed for the reestablishment of Muslim ritual and spiritual practices in Albania. The Gülen movement based on Muslim values of Turkish preacher Fethullah Gülen also is present from 1992 onward and its institutions are viewed as a counterweight to more conservative Muslim organisations from Arab countries in Albania, especially in the early 1990s.
The Muslim Community of Albania in its statutes claims authority over all Muslim groups in Albania. The Bektashi however have reaffirmed in their statutes and kept their post-communist era independence as a separate Muslim movement of a worldwide Sufi order. The Bektashi order in Albania views themselves as the centre of a worldwide movement and have reconnected with various Turkish educational and Iran religious organisations emphasising their common links, something that other Sufi orders in Albania have done. In 2009, a Pew Research Center demographic study put the percentage of Muslims in Albania at 79. Most Muslims in Albania are ethnic Albanians. The Romani minority in Albania are mostly Muslims and estimated to number some 50,000 to 95,000 located throughout Albania and often residing in major urban centres forming a significant minority population.
Other Muslim communities are of a Slavic linguistic background. In the north-eastern borderland region of Gorë, the Gorani community inhabits the villages of Zapod, Pakisht, Orçikël, Kosharisht, Cernalevë, Orgjost, Orshekë, Borje, Novosej and Shishtavec. Throughout the duration of the Communist regime, national Albanian identity was constructed as being irreligious and based upon a common unitary Albanian nationality. This widely spread ideal is still present, though challenged by religious differentiation between Muslim Albanians and Christians which exists at a local level.
In rural areas in northern Albania and southern Albania, relations between Muslim Albanians and Catholic Albanians or Muslim Albanians with Orthodox Albanians vary and are often distant with both Muslim and Christian communities traditionally living in separate villages and or neighbourhoods, even within cities. In southern Albania, urban centres of central Albania and partially in northern Albania, the status of Christianity dominates in contrast to Islam which is viewed by some Muslim Albanians as a historic accident. The leaders of Albania’s four main denominations in Paris, France, in a demonstration for interfaith harmony, after the Charlie Hebdo attacks from 2015. From left to right: Sunni, Orthodox, Bektashi, and Catholic. Albanian national ideals, and said to serve an important part in Albania’s civic framework where sectarian communities ideally set aside their difference and work together in the pursuit of national interest.