Academic literature on the topic 'Albanian and Turkish'
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Journal articles on the topic "Albanian and Turkish"
1
AVDYLİ, Merxhan, and Veli KRYEZİU. "Folk Songs about Canakkale in Albanian History and Literature." Rast Müzikoloji Dergisi 10, no. 2 (June 30, 2022): 289–309. http://dx.doi.org/10.12975/rastmd.20221028.
Full textAbstract:
Albanian culture coexisted for a period of over 500 years with Ottoman culture, at the turn of the new century, along with the Balkan troubles that led to the continued embrace of the transition from an old culture to the ideology of the Young Turk movement, and the continuation of joint Albanian-Turkish actions, in order to protect the Albanian Vilayets from the Serbo-Montenegrin occupiers. Early nineteenth-century Turkey emerged from bloody wars on all sides of its borders and from a weak government led by Abdul Hamid II faced a new war in 1915 now in defense of the Dardanelles in the bloodiest battle "The Battle of Canakkale". The First World War found Albanians divided and occupied in some of its territories, however, from 1912 Albania had declared Independence, but Kosovo, Skopje and Bitola, Ulcinj and Bar had remained outside the borders, while Chameria - the South of Albania had been invaded by Greece. During the First World War a large number of Albanians remained in the Turkish military service, many others joined the Turkish army, mainly Albanians who had migrated to Turkey from the violence of the Serbo-Montenegrin invaders, as well as some more from Kosovo, Skopje, Tetovo, Presevo, Shkodra, Ulcinj, etc who volunteered to help the Turkish army. According to history, oral literature and written documents, many Albanians died heroically, it is said that about 25,000 martyrs had died in this battle. In their honor, the Albanian people composed songs, it is worth mentioning the "song dedicated to the Battle of Canakkale" by the most prominent folklorists of the Albanian nation. Our research was done through a semi-structured interview with: 5 teachers of Albanian literature (at the same time master’s students at the University "Kadri Zeka" in Gjilan, Kosovo); 5 history teachers (at the same time master’s students at the University of Prishtina “Hasan Prishtina”, Prishtina, Kosovo); 2 independent researchers from the Institute of History "Ali Hadri" Prishtina, Kosovo.
2
YILDIZ YALÇINDAĞ, Elifnur. "SYNTAX IN SKOPJE TURKISH DIALECTS." Turkology 111, no. 3 (September 15, 2022): 93–115. http://dx.doi.org/10.47526/2022-3/2664-3162.05.
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Skopje, the capital of North Macedonia, is located in a region where different ethnic groups live. In Skopje, Macedonians, Albanians, Gypsies, Vlachs, Turks and Turkish communities whose adults speak Slavic languages live. The languages spoken by these ethnic groups were influenced by Turkish, and Skopje Turkish Dialects were heavily influenced by Macedonian, Serbian and Albanian in terms of phonetics and morphology, as well as syntax. Especially after the Balkan Wars, the mentioned effect increased even more. Due to the migrations that occurred as a result of various difficulties, the Turks living in the region became a minority. Due to the minority of the Turkish-speaking people, their Turkish education and training rights were taken away from them. Turkish people, who are a minority in the region, completed their education after the 8th grade in schools that provide education in Macedonian, Albanian and Serbian. Thus, besides Turkish, they learned at least one or more languages like Macedonian, Serbian or Albanian. As a result, bilingualism or multilingualism has emerged. In this case, while bringing Skopje Turkish Dialects closer to Balkan languages, it moves them away from Anatolian Dialects with standard Turkish. Skopje Turkish Dialects were handled in terms of syntax and a detailed analysis was made through examples. In addition, syntax elements that Skopje Turkish Dialects are influenced by Macedonian, Albanian and Serbian, unlike standard Turkish, are mentioned.
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Pllana Breznica, Albulena, Fisnike Pllana, and Zana Pllana. "Overview of the Usage of Some Turkicisms from Albanian Language Students at the University of Prizren “Ukshin Hoti” in Prizren." European Journal of Language and Literature 5, no. 2 (May 31, 2019): 46. http://dx.doi.org/10.26417/ejls-2019.v5i2-200.
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The Albanian language, as well as the other Balkan languages, have received a large number of Turkish language elements, first of them being the acceptance of Turkish words. These words, respectively the Turkicisms, have penetrated in almost all spheres in the fields of social life. In Albanian, there are many words in these social spheres: religious spheres, administrative spheres, military spheres, crafts, construction, home environment, names etc. The historical and linguistic conditions of the borrowing of Turkicisms are known. Albanians and Turks (Ottomans) got into contact in the wars and battles between them, as well as during the reign of the Turkish Empire in the Balkan Peninsula, and in the Albanian territories as well. Turkicisms began to enter the Albanian language from the time the Turks deployed military officers and clerks in several Albanian cities. The ruling period of the foreign invaders and the typology of the communicating languages had a huge influence on linguistic borrowings. The Albanian language is typologically quite remote from Turkish and has therefore assumed relatively few Turkicisms compared to the long period of Turkish rule in the Albanian area. For this purpose, this research and analysis method has been used: A survey was carried out with 60 students of the Department of Albanian Language and Literature at the University of Prizren "Ukshin Hoti" in Prizren, with first year students of the second semester and with second year students of the second semester. In the analysis of the tests, graphical presentations of the use of some Turkish words (Turkicisms) have been created, which are used by students in conversations with each other, in the family and in society, in the city and around Prizren.
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Balaban, Adem. "The Impacts of Turkish TV Serials Broadcasted in Albania on Albanian and Turkish Relations." European Journal of Social Sciences Education and Research 5, no. 1 (December 30, 2015): 473. http://dx.doi.org/10.26417/ejser.v5i1.p473-495.
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Films and TV series are important means in transferring one nation's values to other nations. In recent years, Turkish TV series have been broadcasted in the Middle East and the Balkans. They are also very popular in Albania. These TV series play a role in presenting Turkey, the Turkish culture and the language in these regions. Turkish culture through these TV series has an impact on the culture of these regions and transfers some cultural values to the cultures of these countries. In Albania, around 10 Turkish soap operas have been broadcasted such as: "Silver, Ezel, Karadayi, Suleiman the Magnificent". These TV series that people are very interested in are highly rated and that is increasing day by day. Turkish cultural values in these series have an effect on Albanians. In this study, the impacts of Turkish culture in these series, on the Albanians and Albanian culture are investigated. It is also discussed the cultural dimension of TV series besides the political, commercial and educational dimensions. Our study is based on a survey; a questionnaire consisting of 17 questions was conducted in Tirana, capital city of Albania. The answers are evaluated and analyzed in terms of cultural, political and commercial and educational dimensions. This study is important in terms of revealing Turkish culture and its impacts in Albania, the role of this series and the evolving relationship of the two nations.
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Milosevic-Djordjevic, Nada. "A comparative review of the development of Serbian and Albanian folk epic poetry." Prilozi za knjizevnost, jezik, istoriju i folklor, no. 79 (2013): 19–30. http://dx.doi.org/10.2298/pkjif1379019m.
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The paper discusses the continuity of Serbian folk epic poetry since the Early Middle Ages in relation to the discontinuity of Albanian folk epic poetry, in both cases determined by the historical and cultural setting. The research foregrounds the songs of Kosovo Albanians about the Battle of Kosovo, and a cycle of songs about borderland warriors (krajisniks) as well. In terms of motifs and ideological orientation, the former remained on the crossroads between the Serbian-Christian and Moslem-Turkish conceptions, whereas the latter conformed to the Moslem conception. The greatest similarities to the Serbian ?non-historical? epic poetry were demonstrated by the so-called Italo-Albanian songs, brought from Albania to Italy by the Albanian refugees fleeing the Turks. The paper is also an attempt at using scholarly arguments to refute the non-scholarly interpretations of epic techniques, characters and motifs, constructed for the purposes of political pretensions to the territory of the Serbian province as an exclusively Albanian land.
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Kadi, Fabiola, and Helona Pani. "THE ALBANIAN EVANGELICAL CHURCH – A POWERFUL SYMBOL OF RESISTANCE IN THE TRANSMISSION OF KNOWLEDGE." Knowledge International Journal 34, no. 6 (October 4, 2019): 1749–54. http://dx.doi.org/10.35120/kij34061749k.
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It is a fact that Christianity is deeply rooted in the history of the Albanian nation, but, unfortunately, such a fact has opened the gate to endless discussions. This paper aims to highlight an important event in the history of Albania, which will influence the future history of this nation. During the nineteenth century, Protestants contributed significantly to the Albanian national issue through performing translations of several books of the Bible, at a time when books in Albanian language were very rare. Different foreign missionaries came to Albania to spread their religious views. They strongly influenced the opening of Albanian schools while Albanians, under Turkish rule, were forbidden to use their language, to learn to write, or read it. Gradually, the foreign missionaries were attended by Albanian intellectuals, who insist on the opening of the Albanian school and the education of Albanians in Albanian language. Interestingly, Protestantism was the only religious belief that supported Albanian writing and reading, while other religious beliefs exercised in Albania were the fiery opponents of every Albanian component. The Albanian language on one hand was opposed by the Greek Orthodox Church, on the other hand, by the Latin Catholic Church and above all, Ottoman rule opposed the teaching of the Albanian language in order to keep the Albanian people as subordinate as possible. It seems that Protestantism has emerged in all the countries where it has spread, supporting various national identities, but especially in Albania, it has played an important role in supporting the national identity of Albanians and the education of generations, especially of girls. The opening of the first Albanian girls' school in the city of Korça keeps the seal of the Protestant church and it has had a great impact in the future for the emancipation of Albanian society, of women and girls who are oppressed and printed in many directions. Sevasti Qiriazi, as a representative of the Protestant church in Korça, and the first teacher in Albania, will protect the school and try to support the spread of the Albanian language at all costs. Through the spread of faith in Albanian, the first Protestants in Albania conveyed not only knowledge, but also great human, moral, and educational values to people who were suffering, but eager for knowledge and development. The Protestant Albanian movement was actually an 'Albanian spiritual movement' with religious, educational, national and cultural values and purposes. For several decades, during the communist regime in Albania, a good part of the influence of protestants in the country was denied and all efforts were made to overshadow the influence of Protestantism towards education and emancipation of Albanians in this period. Today, after many years of shadow, Protestantism is again one of the religions that are practiced in Albania and numerous efforts are being made to discover many of the unknown elements of the positive influence that this belief had in educating Albanians over the years.
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Umud oğlu Əliyev, Əli. "Nizami creativity in the mirror of the XXI century." SCIENTIFIC WORK 70, no. 09 (September 21, 2021): 26–39. http://dx.doi.org/10.36719/2663-4619/70/26-39.
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The naming of 2021 as the "Year of Nizami" is a manifestation of the high value given to our literature, language and culture by the President of the Republic of Azerbaijan Ilham Heydar oglu Aliyev. This article talks about the immortality of the world-famous great Azerbaijani philosopher and poet Nizami Ganjavi, the antiquity of the ethnic lineage of the Azerbaijani Turks and the formation of the Azerbaijani language on the basis of the ancient Turkic language. All this is substantiated by the example of Nizami's personality and creativity, and it is concluded that Nizami Ganjavi is an Azer Turk of Albanian descent who converted to Islam. Nizami Ganjavi is a world-famous philosopher and poet. If he was not a Turk, he would not marry his Kipchak daughter Afag. Of course, they spoke Turkish at home. This Turkish language was Gargar-Kipchak dialect. The Armenian province of Caucasian Albania, reflected in the works of Nizami Ganjavi, is not present-day Armenia. The Caucasus is a province of Albania and was inhabited by Albanians. If the Armenian name existed in the 12th century, Nizami, the mirror of his time, would have told the world about the Armenians and their characteristics. Nizami considers himself a "stranger" to the philosophy of life. This is due to the fact that the people and environment that formed Nizami have just moved from fire-worship, idolatry and Christianity to Islamic thought. Therefore, Nizami was neither a Christian nor an Islamist like Islam. Therefore, standing at the crossroads of these two roads, he says that I - the double Nizami is a stranger, half the vinegar in the world, half the honey. I think he emphasized that he was as sour as vinegar because he left Christianity and that he tasted honey because he converted to Islam. Therefore, pre-Islamic beliefs and discoveries in the works of Nizami Ganjavi. Christianity, sayings and feelings about Jesus Christ are widespread. This is due to Nizami's commitment to his ethnic roots as a Christian Albanian. Nizami Ganjavi leaned on Albanian literature and culture and presented pearls to the treasury of world culture. Key words: Nizami, poet, Kipchak, Afag, Harum, Barda, Christian, Caucasus, Albanian, Albanian, Armenian, Marzankush, Marzili
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Zissi, Leonard. "Polish Literature in Albanian." Perspektywy Kultury 25, no. 2 (July 1, 2019): 145–58. http://dx.doi.org/10.35765/pk.2019.2502.11.
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Albania is a small country in Europe, which was under Turkish occupation for nearly five centuries. It did not regain its independence until 28 November 1912. During the occupation there was almost no foreign literature translated into Albanian, as more than 85% of the population were illiterate and in general there were no scientific institutions or schools. The first primary school was opened in 1887. Only in the 1920s, with the emergence of intelligentsia, world literature started to be translated into Albanian, which included Polish literature. However, the translations were not done from the Polish language but from Italian translations of it. The first Polish literary work translated into Albanian from Italian was the Nobel prize winner Henryk Sienkiewicz’s novel, Quo Vadis? (in 1933). The book was translated for the second time in 1999. The translation of Polish literature into Albanian gained momentum after World War II, and especially after 2000. So far, nearly 55 books by 34 Polish authors have been translated into Albanian, including Adam Mickiewicz (among them his great work, Pan Tadeusz), Henryk Sienkiewicz, Boleslaw Prus, Czesław Miłosz, Wisława Szymborska, Olga Tokarczuk, Ryszard Kapuściński, Tadeusz Różewicz, Witold Gombrowicz, Fr. Marcin Czermiński, and others. At the same time, 8 Albanian authors wrote books on Polish topics in Albanian. Apart from the Albanian translators from Albania, Polish literature has also been translated into Albanian by Albanians from Kosovo. In comparison with other European countries, Albania is a leader as far as the number of Polish books translated is concerned. Polish literature in Albanian is generally popular among Albanian readers. Some of the books are published for the second, or even after the third time.
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Peza, Majlinda. "Reflections on Movement Patriotic in Elbasan in the Years 1909-1910." European Journal of Interdisciplinary Studies 1, no. 1 (April 30, 2015): 117. http://dx.doi.org/10.26417/ejis.v1i1.p117-122.
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The development of education in the Albanian territories under Ottoman Empire witnessed a rapid evolution after the announcement of Hyrjetit (the Turkish Constitution of 1908). Thus, in the years 1909-1910 patriotic movement in the Albanian territories will mark a new phase of her, revealed at the opening of schools and courses in Albanian language in the new conditions of constitutional freedoms. In this period, through the organization of the Congress of Monastir displayed in 1908, was unveiled final resolution of the case and the use of a common alphabet writing Albanian language. But despite such a situation, Albanians will not enjoyed for a long period of so-called constitutional freedom. The Young Turks (Young Turks) newly consolidated their political positions in the Ottoman Empire, tried with any form to prevent the spread of great little bit he received learning Albanian. In the years 1909 - 1910, the Albanian National Movement difficulties faced even greater. Through this work we aim to highlight not only the achievements of the patriotic movement in the region of Elbasan Albanian education center, but most are focused on coverage of issues; obstacles and difficulties faced by the patriotic movement in this region in the years 1909-1910. The Young Turks use of all forms and, using all opportunities to curb educational movement in the region of Elbasan, using new tactics more sophisticated you put sticks under the Elbasan Patriots wheels. But it must be said that at the same time, taking advantage of the weaknesses of the Albanian patriotic movement, contradictions and differences that existed between the Albanian political elite of the time. Meanwhile, in moments when new tactics did not give the expected result, they turned to old methods of violence and terror.
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Kajana, Marsela, and Juliana Godeni. "Turkish Loanwords in Albanian Language." Procedia - Social and Behavioral Sciences 136 (July 2014): 94–97. http://dx.doi.org/10.1016/j.sbspro.2014.05.295.
Full textDissertations / Theses on the topic "Albanian and Turkish"
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Sulku, Mehmed. "Political Relations Between Turkey And Albania In The Post Cold War Period." Master's thesis, METU, 2010. http://etd.lib.metu.edu.tr/upload/12611656/index.pdf.
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This thesis analyzes the political relations between Turkey and Albania in the post Cold War period. Political and diplomatic relations between Turkey and Albania based on mutual respect for territorial integrity and independence. This study analyzes the continuities and changes in the Turkish foreign policy towards Albania in the post Cold War era. Also changes and continuities in the Albanian foreign policy in the post Cold War period are scrutinized. This work examines the main Turkish foreign policy approaches towards Albania. Patterns of Turkish Balkan policy are examined to find out how Turkey constructed its foreign policy towards Albania after the end of Cold War. Turkey continued its traditional foreign policy according to realist and national interest-based foreign policy formulation. After 1990, Albania was in a period of a transition from its sui generis communist dictatorship regime under Enver Hoxha to an emerging democracy. Albania considered Turkey as a reliable ally in the Balkans. Turkey attached strong importance to stability and security in the Balkan region. Albania has significant role to play in Balkan region. Thus Turkey welcomed the Albanian decision on membership application to NATO and EU. Turkey tried to strength its bilateral relations with Albania and supported lbania&rsquos participation in regional and international organizations. This study focuses on the relations of Turkey and Albania within the framework of international and regional organizations.
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Iliopoulos, Viktoras. "Slova tureckého původu v současném bulharském, řeckém a albánském jazyce." Master's thesis, 2019. http://www.nusl.cz/ntk/nusl-405671.
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The subject of this diploma thesis is the use of Turkisms in Bulgarian, Greek and Albanian languages. First of all, the basic principles of lexical borrowing and the place of Turkisms in the current linguistic situation of the Bulgarian, Greek and Albanian languages are discussed. Attempts have been made to identify a specific number of Turkisms in each language, and some views have been presented on the term "Turkism", according to some scholars. Periodization of the onset of Turkisms are discussed, as well as a brief overview of previous studies on Turkisms as an introduction to the problem. After that, the subject of the work went on to the morphological and lexical-semantic analysis of Turkisms. From a morphological point of view, the basic Turkish suffixes borrowed in these three Balkan languages and their main meanings are considered. The analysis is performed with the selection of 70 Turkisms from the index of Prof. dr. Maxim Stamenov and having as source language for the comparison the Bulgarian language. The most famous and extensive dictionaries of each language from which the meanings of the lemmas came from were selected for comparison. In the same way, the analysis of Bulgarian, Greek and Albanian Turkisms in the language of the media is carried out. I have tried to find examples of...
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Nagy, Gergely. "The aspects of neo-Ottomanism in the Turkish foreign policies toward Albania, Bosnia-Herzegovina and Kosovo." Master's thesis, 2011. http://www.nusl.cz/ntk/nusl-298258.
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The thesis examines the aspects of neo-Ottomanism in Turkish foreign policies toward three Balkan countries - Albania, Bosnia and Herzegovina and Kosovo -, focusing on the developments of the last decade. Turkey has become quite active in the Balkans and in these countries in the last few years, however, this activism is not without any antecendents. These areas were the core European territories of the Ottoman Empire and after the dissolution of this entity, Turkey still attached special importance to these countries, albeit during the Cold War relations were cooler. On the other hand, with the fall of the Iron Curtain, the rise of the AK Party to government position and Ahmet Davutoglu becoming Minister of Foreign Affairs in Turkey, the Balkans started to receive particular "limelight" in Turkish foreign policy. New ideas, expressions, approaches were incorporated into the forming self-confident and assertive foreign policy of Turkey. However, this new policy, referred to as neo- Ottomanism in many cases, infered criticisms too, from the West and from local politicians in the Balkans too. The thesis aims to remake and remodel this expression by highlighting other, more positive elements of it. Turkey's political, economic, cultural and military relations with Albania, Bosnia and Herzegovina and...
Books on the topic "Albanian and Turkish"
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Korça, Myxhahid. Fjalor shqip-turqisht dhe turqisht-shqip: Arnavutça-türkce ve türkce-arnavutça sözluk. 2nd ed. Shkup: Logos-A, 2009.
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Fjalor shqip-turqisht, turqisht-shqip =: Sözluk arnavutça-türkce, türkce-arnavutça. Shkup: Logos-A, 2007.
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Turkish-Albanian Macedonian relations: Past, present, and future. Ankara, Turkey: Ankara Center for Thought and Research, 2012.
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Türk ve Arnavut destanlarındaki müşterek unsurlar. Balıkesir: Altınpost Yayıncılık, 2012.
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Gretler, Sarah. Die verbale Kategorie Evidenz im Albanischen und Türkischen. [Zürich?: s.n.], 1987.
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Neziri, Sami. Fjalor turqisht-shqip: Rreth 75.000 fjalë = Sözlük Türkçe-Arnavutça : yaklaşık olarak 75.000 kelime. Tiranë: EDFA, 2006.
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Latifi, Lindita. Mbi huazimet turke në gjuhën shqipe krahasuar me gjuhët e tjera të ballkanit. Tiranë: Botimet Dudaj, 2006.
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Latifi, Lindita. Turqizmat dhe semantika e tyre në fjalorët e shqipes. Tiranë: Botimet Dudaj, 2012.
Find full textBook chapters on the topic "Albanian and Turkish"
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Hoxha, Artan R. "“Unheard of—Not Even in Turkish Times”: The Road to 1967." In Communism, Atheism, and the Orthodox Church of Albania, 184–216. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003207726-8.
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Tsitselikis, Konstantinos. "Linguistic Rights in Greece: Crossing Through Territorial and Non-Territorial Arrangements." In Realising Linguistic, Cultural and Educational Rights Through Non-Territorial Autonomy, 103–19. Cham: Springer Nature Switzerland, 2022. http://dx.doi.org/10.1007/978-3-031-19856-4_8.
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AbstractSince 1913, when Greece significantly increased her territory, minority protection has come under the spotlight of international consideration and guarantees. During the past 110 years, language rights, among other minority rights, were either reluctantly granted or ignored. Although minority languages have been treated asymmetrically and incoherently, a particular pattern seems to have emerged: minority languages spoken by Christians (Vlach, Slavic languages, Arvanitika) are subject to assimilation dynamics, whereas minority languages spoken by non-Christians (Muslims, Jews) are governed by protection norms, with or without territorial criteria. This trend was shaped by international political influences and legal regulations through a very narrow perspective, which actually screened out any attempt at establishing non-territorial arrangements. Today, only one minority language enjoys special rights (mostly in the field of education), namely Turkish spoken by the Muslims of Thrace. Despite this, migratory flows after 1990, primarily from Albania, the former USSR and the Middle East, once again brought up the question of multiculturalism, language contact and language management. However, subsequent Greek governments have been reluctant to introduce special language rights for immigrants and refugees. Since Greece refrains from adhering to the main European legal instruments that safeguard language rights, such as the European Charter for Regional of Minority Languages or the Framework Convention for the Protection of National Minorities, the single protective mechanism granting linguistic rights remains the Treaty of Lausanne, which is limited to a specific minority language within a specific region. The legal protection of linguistic otherness in Greece was and still is fragmented and ambivalent, ranging from non-territorial autonomy invisibility to strict institutional territoriality.
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Lloshi, Xhevat. "Manuscripts by Ch. Christophorides on Albanian Borrowings from Turkish." In Sprache und Kultur der Albaner, 593–607. Harrassowitz, O, 2015. http://dx.doi.org/10.2307/j.ctvc5pfv3.31.
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Frangos, Stavros K. "Theodotos “Tetos” Demetriades (1897–1971)." In Greek Music in America, 369–73. University Press of Mississippi, 2018. http://dx.doi.org/10.14325/mississippi/9781496819703.003.0023.
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Theodotos “Tetos” Demetriades, a Greek immigrant from Constantinople (Istanbul), was a musician, vocalist, composer, and record producer of great importance to the history of modern Greek music and to the production of ethnic music in the United States. He worked for Columbia Records, RCA Victor and Orthophonic, and his own labels, Colonial and Standard. In addition to Greek, Demetriades recorded Turkish, Albanian, Armenian, Gypsy, Sephardic Jewish, and other musicians.
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Frangos, Stavros K. "John K. Gianaros (1904–1998)." In Greek Music in America, 384–88. University Press of Mississippi, 2018. http://dx.doi.org/10.14325/mississippi/9781496819703.003.0026.
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John K. Gianaros was a professional musician and recording artist who performed with some of the most notable Greek, Armenian, Turkish, Albanian and Sephardic musicians of his generation. Over his long career he was a musician, composer, and record producer whose work not only crossed ethnic boundaries but also public venues. Gianaros was known for his proficiency on the accordion and his long collaboration with clarinetist Gus Gadinis.
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Petrunina, Olga E. "Greek lands in the last quarter of the 18th century in the perception of Russian consuls." In Russia: A Look at the Balkans. Eighteenth - Nineteenth Centuries. On the 100th anniversary of Irina S. Dostyan's, 182–92. Institute of Slavic Studies, Russian Academy of Sciences, 2021. http://dx.doi.org/10.31168/2618-8570.2021.05.
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More and more Europeans visited Greek lands in the 18th century, changing and expanding their ideas of the life of Christians under the rule of the Sultan. In Russia, these ideas were supplemented by reports from the first Russian consuls who arrived in the Ottoman Empire after the Russo-Turkish war of 1768–1774. Official correspondence of the consuls contained information about the local society, relationships between different ethno-confessional communities, separatist actions of Albanian beys, the degree of the empire's readiness for a new war with Russia, first measures at the beginning of the 1787–1791 war, and the attitude of the Greek population towards them.
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Bilmez, Bülent. "Shemseddin Sami Frashëri (1850–1904): Contributing to the Construction of Albanian and Turkish Identities." In We, the People, 341–72. Central European University Press, 2009. http://dx.doi.org/10.1515/9786155211669-011.
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Minta, Stephen. "At the Margins of Europe: Byron’s East Revisited and The Giaour." In Byron and Marginality, 98–115. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474439411.003.0006.
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Greece, in Byron’s work and life, seems so central, so symbolically tied to ideas of freedom and commitment, that it is easy to forget how marginal Greece was in the Europe of Byron’s time. Byron’s East is an anomalous composite, framed by four elements: the imperial force of the Ottoman Empire, the framing structure of classical Greece, a loosely defined Albanian presence operating both within the limits of the Ottoman Empire, but in some ways resistant to it, and what can be described as ‘modern Greece’. In reconstructing this network of Turkish/European oppositional attitudes, we can see with greater clarity how Byron approached his Giaour and to what extent Byron’s difficulties in escaping from the traditional representation of classical Greece are only partially resolved in Childe Harold.
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Katsikas, Stefanos. "Muslims in the New Lands (1912–1923)." In Islam and Nationalism in Modern Greece, 1821-1940, 95–171. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190652005.003.0006.
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The chapter discusses the administration and life of the Muslims in Greece in the turbulent period of the Balkan Wars, World War I, and the Asia Minor War (1919–1922). These wars inflamed passions that often worsened relations between Muslims and state and local authorities and ethnic Greeks. After the end of the Asia Minor War, Greece and Turkey decided to exchange what they regarded as their “religious other” in order to achieve religious and ethnic homogeneity and in this way avoid future intrastate wars. As a result, 1,00,000 Orthodox Christians, many of whom did not speak Greek, were sent to Greece, and around 500,000 Muslims, many of whom did not speak Turkish, were sent to live in Turkey. The only Muslims who were exempted from this exchange were those of Western Thrace and the Albanian-speaking Muslims of northwestern Greece, known as Çams.
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Malcolm, Noel. "The ‘Great Migration’ of the Serbs from Kosovo (1690)." In Rebels, Believers, Survivors, 128–48. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198857297.003.0007.
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This essay examines both the historical facts concerning the migration of Serbs from Kosovo in 1690, and the claims made about that migration by subsequent historians—claims which, at their most extreme, suggested that hundreds of thousands of Serbs departed, with huge effects on the ethnic composition of the region. This essay demonstrates that there was no large-scale organized exodus of Serbs under the Serbian Orthodox Patriarch, Arsenije Crnojević: his departure from Kosovo in early 1690 was extremely hasty, and he had not, in any case, been leading organized resistance to the Ottomans. A large number of Serbs did move with the Patriarch to Hungarian territory later in that year; he himself gave their numbers as 30,000 or 40,000. But they had gathered, from many areas, in the Belgrade region, and only a small proportion were from Kosovo itself. One unsupported claim was made many years later, by a Serbian monk, that the Patriarch had brought 37,000 families to Hungary; and in the nineteenth and twentieth centuries many Serb writers interpreted that figure maximally, while also assuming that all those people had come from Kosovo. This essay analyses the ideological influences (operating primarily on Serbs within the Habsburg territories in the nineteenth century) that helped to shape that interpretation; it also criticizes excessive claims made by modern Albanian and Turkish historians.
Conference papers on the topic "Albanian and Turkish"
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Andaç, Faruk. "Occupational Health, Safety and Unionization in Mining Businesses." In International Conference on Eurasian Economies. Eurasian Economists Association, 2015. http://dx.doi.org/10.36880/c06.01190.
Full textAbstract:
Turkey has had two major mine accidents recently. In 2014, three hundred and one (301) miners died in the Soma coal mine accident and about five months later, in October 2014, eighteen miners lost their lives in Ermenek. In June 2012, a new Occupational Health and Safety Law entered into force. Although this law brought serious clauses for the organizations to take precautions to prevent such accidents, it was not applied properly for some reasons. First, it was ignored by the businesses as it brought financial burden for them. Second, workers could not express their views individually because they did not have a union to do it for them. The third and most important reason was that; businesses were not inspected properly. As a result of these accidents, The Turkish Grand National Assembly approved the ILO Mine Workers’ Health and Safety Agreement No. 176 in December 2014. Before Turkey, this agreement had been approved by 29 countries among 185 ILO members including Zambia, USA, Finland, Albania and Germany. These frequent mine accidents get serious reactions from the public. Therefore, unionization must be compulsory in mine businesses and inspections must be more effective.