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Journal articles on the topic 'Albanian and Turkish'
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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.
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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.
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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.
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Zarković, Vesna. "The role of Isa Boljetinac in Kolašin's events of 1901." Bastina, no. 53 (2021): 381–97. http://dx.doi.org/10.5937/bastina31-31184.
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Anarchy, which had occupied Ottoman's Empire in its last decade, had a negative impact on the position of Serbian population. Porte did not take more decisive measures to improve the situation in the field, but their politics was founded on the favouring of Albanians. Such attitude of Turkish authorities had long-lasting consequences, and Albanian unbridleness was getting larger. Oppressions were committed every day, and the main objective of Albanians was to break off compact settlements inhabited by Serbs as it was Ibarski Kolašin. Being found between Albanian oppressors from one side, and non-interested Turkish authorities, Serbs started arming themselves more actively. They purchased rifles in Serbia, and were given assistance by their compatriots, who escaping from villains, inhabited territory in the area of the Kingdom of Serbia along the border. Besides them, they were getting to weapon via some Albanians, with a certain monetary compensation. Albanians, after knowing that Serbs are being armed from Serbia, hoped more actively of their destruction. They requested from Turkish authority's weapon investigation in Ibarski Kolašin, and after the search of Shemsi pasha, in January of 1901 they were not pleased. In the summer of the same year, Isa Boljetinac with the help of his partisans was searching for weapon through Kolašin's villages, by committing crimes over innocent people. During the stay of Isa Boljetini in these areas the Kolašin's region had been deserted, and not only men were on strike but women and children as well. The only salvation from Isa's atrocities at that moment was the presence of Russian consul Mashkov, who, by the intervention via his embassy in Constantinople, managed to obtain the publication of imperial decree on the breaking of the weapon search. The publication of imperial decree and d the retreat of Isa Boljetinac from Ibarski Kolašin did not bring peace to Serbs. Namely, Isa was not pleased with the booty he had got during the summer of 1901 so that he was persuading other Albanian villains to go on with the weapon search in Kolašin's region.
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Dombrowski, Andrew. "Multiple Relative Marking in 19th Century West Rumelian Turkish." Annual Meeting of the Berkeley Linguistics Society 38 (September 25, 2012): 79. http://dx.doi.org/10.3765/bls.v38i0.3322.
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<p>West Rumelian Turkish (WRT) refers to the dialects of Turkish spoken in the western Balkans. It is now spoken primarily in Macedonia and Kosovo, but was previously spoken more broadly in Bosnia, Greece, Albania, and Serbia. They differ from other dialects of Turkish in that they have been heavily affected by neighboring Indo-European languages like Serbian, Albanian, Aromanian, Romani, and Greek, and have undergone many of the changes characteristic of the Balkan Sprachbund (Friedman 2003). In this paper, I present a pattern of multiply-marked relative clauses in Pulevski’s Turkish that has not been attested elsewhere in Turkic, in which relative clauses can be marked with one of six different combinations of overt participial morphology. I argue that this variation is caused by two factors: first, the fusion of the constructions {<em>ći</em> + finite verb} and {participle} into a new construction {<em>ći</em> + participle} and second, the introduction of relative marking using the interrogative ‘which’ based on models in surrounding Indo-European languages.</p>
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Radovanovic, Svetlana. "Albanians of the Sirinic district." Stanovnistvo 36, no. 1-2 (1998): 49–80. http://dx.doi.org/10.2298/stnv9802049r.
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The Sirinic district is located in one of the four mountain valleys (Sirinic, Sredska, Opolje and Gora) in the Sara mountain region. Its geographic boundaries almost match the administrative borders of the commune of Strpce. It is first mentioned in Serb manuscripts of the first half of the XIV century. The census taken in 1455 by the Turks shows a relatively high density of Serb population. The Albanians immigrated to the Sirinic district from northern Albania after the second mass migration of Serb population in 1737. They came from north and east, from southern parts of Kosovo, Kacanicka gorge and the Valley of Skoplje. A larger-scale settlement of Albanians into the Sara mountain region was prevented by massive Islamization of native Serb population in the districts of Gora, Opolje and Sredska. Thus, a multi-ethnic buffer zone was formed during Turkish reign which has been basically preserved until today. For this particular reason the region has attracted interest of many domestic and foreign researchers ever since early XIX century. Elaboration of two multi-disciplinary scientific research projects by the Institute of Geography "Jovan Cvijic" of the Serb Academy of Science and Arts in the period from 1989 to 1994 was based on the same considerations. One of the projects is fully concerned with the Sirinic district and the author of this paper was asked to study migrations and the origins of Albanian population as well as to organize and conduct a population census in the commune of Strpce. Immigration of Albanians to the Sirinic district took place in several phases which ultimately led to the formation of five mixed Serb-Albanian settlements located between a group of four homogenous Albanian and seven such Serb settlements. Thus, a relatively stable ethnic and geographic structure was formed as early as in the XIX century. Its territorial and demographic proportions did not substantially change regardless of all tumultuous historical and political events that had since taken place. A more detailed analysis shows that the share of Albanians in total population of the district rose from about 29% in 1931 to only 33% in 1989 in spite of the natural increase in population in excess of 30 per thousand ever since the early 1980s. However, demographic growth of Albanian population remained much below the level of the biological reproduction rate due to intensive emigration i.e., a negative migratory balance ranging from 21.8 per thousand in 1961 to 26.5 per thousand in 1989. The causes for emigration were economic and, for decades, bound toward Kosovo, Western Macedonia and the Valley of Skoplje. Emigration to Turkey began in late XIX century, resumed during the Balkan Wars and was recorded again in the early 1980s (encouraged by the Balkan Treaty signed by the FPRY, Greece and Turkey) but did not much affect total demographic movement of Albanians in the Sirinic district. Economic emigration of population to Switzerland and Germany has been growing from the 1960s onward. This paper also reviews parallel existence and functioning of two crucially different homeostatic demographic systems - the Albanian and the Serb - in the same compact geographic environment. The paper also points to the preserved awareness of a fixed (tribal) affiliation and finally displays a detailed review of migratory dynamics and origins of Albanian population, number of houses (families) and the number of members of each clan in 1989.
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Clayer, Nathalie. "The Bektashi Institutions in Southeastern Europe: Alternative Muslim Official Structures and their Limits." Die Welt des Islams 52, no. 2 (2012): 183–203. http://dx.doi.org/10.1163/157006012x641692.
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AbstractThere has always been a plurality of trends within Islam, to which Sufism also belonged. Within the Ottoman Empire, mystical groups remained among the uncentralized forms of Islam until the end of the 19 th century and the creation of an association of the dervish orders, which, however, provided only a very partial structure for them. In 20 th -century Balkans, the Bektashis, one of the major Sufi orders present in the region, secured an official and institutionalized structure in Albania from the beginning of the 1920s. After the collapse of the Communist regimes in Albania and Yugoslavia, which had put strong obstacles against the free development of religion (especially in Albania where it was banned in 1967), a Bektashi organization was reestablished in Tirana. The paper discusses the main normative features of this organization, called Komuniteti Bektashian. Kryegjyshata Botërore Bektashiane (“Bektashi Community. World Bektashi Grandfather”). Special reference is given to the changing power relations within the community caused by this novel structure (its members being often linked to other Albanian or foreign actors—Albanian politicians, Iranian Shi'i networks, Turkish Alevi networks, etc.). The article also examines the complex and disputed relationship of the Bektashi organization with the official Islamic religious institutions, its international, or rather pan-Albanian, dimension, and also its inner functioning which is not as centralized as it is supposed to be.
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Trix, Frances. "The Stamboul Alphabet Of Shemseddin Sami Bey: Precursor To Turkish Script Reform." International Journal of Middle East Studies 31, no. 2 (May 1999): 255–72. http://dx.doi.org/10.1017/s0020743800054040.
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Comparative studies of writing systems and script conversion tend to emphasize the extent of cultural re-orientation and the rapidity of implementation of Turkey's shift from the Arabic to the Roman script, but they rarely mention the period that led up to this change. As early as 1863, the Azeri playwright Ahunzade Mirza Fethali presented a proposal for a Latin orthography for Turkish, before the Cemiyet-i ilmiye-i Osmaniye (Ottoman Society of Science) in Istanbul. A second event in Ottoman script reform, though less well known than Ahunzade's proposal, was the adoption by many former members of the Cemiyet-i ilmiye-i Arnavudiye (Albanian Society of Science), in Istanbul, in 1879, of a Latin-based alphabet for Albanian. This “Stamboul Alphabet” was designed by Shemseddin Sami Bey and, unlike Ahunzade's proposal, was immediately acted upon and subsequently adopted by the new Albanian presses in Bucharest and Sofia, from which it spread through southern and central Albanian lands, all still under Ottoman rule.
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Adili-Çeliku, Luljeta, and Meral Shehabi-Veseli. "Challenges of the Albanian Language in the Internet Era." SEEU Review 16, no. 2 (December 1, 2021): 114–25. http://dx.doi.org/10.2478/seeur-2021-0031.
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Abstract Language is a live organism and as every other living being develops and is enriched with new words and terms, which enter the life of society together with the new tool, i.e. they enter in and mix with the order of Albanian words. Such a thing is inevitable and in some cases even useful, but every word that is lined up in the order of Albanian words must be well filtered. “The introduction of new words and exclusion of old ones is a natural process, and it happens in any language. This is what happened with the Greek borrowings in Latin, with the Arabic borrowings in Greek, with the Latin borrowings in many European languages, with the Persian borrowings in Turkish, with the Turkish borrowings in Albanian, etc.” - Prof. Hajri Shehu emphasizes in a scientific interview (Shehu, 2017). In recent decades, with the expansion of the Internet, many foreign words began to enter and be used in the Albanian language. English took up more space than expected; in addition to penetrating through various tool notions, it also replaced centuries-old native words of Albanian. The paper has been divided into three parts and in each part an issue has been dealt with: the first part talks about the use of foreign words and the existing words in Albanian; the second part deals with the use of emoticons used instead of words and the third part deals with writing errors in the Albanian language. These are some of the issues that have created a great concern for the Albanian language in this century and they certainly need to be addressed seriously to prevent the dangers that may threaten it.
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Vasili, Evis. "Internationalisms: Do They Affect or Enrich the Modern Albanian Language?" European Journal of Multidisciplinary Studies 1, no. 2 (April 30, 2016): 352. http://dx.doi.org/10.26417/ejms.v1i2.p352-356.
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Language is a symbol of cultural, national or state identity. For Albanians, language was and is the most important feature establishing their identity. The first attempts to codify the written Albanian language were distinguished since the second half of the nineteenth century by the Albanian scholars, who led the cultural movement "Albanian National Renaissance", where first of all we can mention Konstandin Kristoforidhi and Sami Frashëri. As an isolated Indo-European language, Albanian language is part of the Balkan linguistic connection. Although the Albanian language has not lost its origin, throughout its history it has proven and suffered interventions and major influences not only from the Indo-European but also from non-Indo-European languages. These influences are more directly reflected in the lexicon as the most fluid system of language. Like any other language, the Albanian language has responded to the demands of social development, changes in the field of production, technology, science, culture and so on by enriching and further developing its vocabulary, inter alia, by borrowing words from other languages. Language lexicon flows are larger than outflows and this explains the fact that the lexicon is expanded from generation to generation with new units. In general, there is a large number of words in Albanian language borrowed from Latin, Slavic languages in the south and Turkish. Most of the borrowed words such as anglicisms, germanisms, greecisms, italicisms etc are introduced in Albanian language in written form and orally, mainly in the last thirty years as a result of direct contact of Albanians with European and transatlantic countries, where they have lived and continue to live as immigrants, asylum seekers or workers. The number of foreign lexemes in Albanian language often differs from region to region and even from one person to another. Motivation of borrowing the words from a linguistic community, who regarding the cultural, technical and economic aspect prevails to the other community, is the desire and need to name new terms, objects and events, which are unknown in the language that takes these words. Borrowing new words for new issues also serves to cover linguistic requirements. However, taking foreign expressions does not necessarily show a sign of weakness; in a typical case there is a language enrichment, because new words are attributed to new things, new knowledge or new spiritual values. There are also cases when a word already exists in Albanian, but it is still replaced with the foreign word. In different circumstances both can be used. From this point of view, a question arises: What attitude should be taken for foreign words? Do foreign words enrich or spoil a language?
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BRAME, Olger, and Albina PAJO. "USE OF SOME TURKISH BORROWINGS IN ALBANIAN LANGUAGE." HOMEROS 2, no. 3 (July 30, 2019): 103–10. http://dx.doi.org/10.33390/homeros.2.012.
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Husaj, Leonora. "THE SEMANTIC ASPECT OF TURKISH WORDS IN ALBANIAN." International Journal of Language Academy 6, no. 26 (January 1, 2018): 307–18. http://dx.doi.org/10.18033/ijla.3983.
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Fatih Ersoy, Ahmed, and Ylljet Aliçka. "The Albanian Adaptation of Physics Attitude Test: Validation with 10th Grade Students." European Journal of Social Sciences Education and Research 6, no. 2 (April 30, 2016): 88. http://dx.doi.org/10.26417/ejser.v6i2.p88-96.
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Attitude is an important factor in learning. The purpose of the study is to adopt a Turkish attitude test in Albanian language, to examine the secondary school students’ attitude towards Newton’s Laws of Motion, and to report the validity and reliability of the study. The sample was 387 secondary school students from five high schools in Albania. The original questionnaire measures five attitude components, which are enjoyment, self-efficacy, importance of physics, achievement-motivation, and interest related behavior. The data collected from five high schools was analyzed and similar factor structures were found as in the original questionnaire. Based on the principal component analysis five dimensions for learning physics were found. The Cronbach’s alpha reliability was found to be. 75. Physics Attitude Test, is a tool to assess secondary school students’ attitude towards Newton’s Laws of Motion. : Physics, Secondary School Science, Newton’s Laws of Motion, Attitude, Education, Science, Assessment, Albanian, Fizika, Lëndet shkencore në shkollat e mesme, Ligjet e Njutonit, Qëndrim, Edukimi, Shkencë, Vlerësim, Shqip.
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Rocchi, Luciano. "Turkish as a Mediterranean language." Lexicographica 33, no. 2017 (August 28, 2018): 7–32. http://dx.doi.org/10.1515/lex-2017-0005.
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AbstractThis paper focuses on linguistic contacts between Turkish as the receiving language and other languages of the Mediterranean area (Albanian, Arabic, Armenian, French, Greek, Ibero-Romance varieties, Italian, Serbo-Croatian). In the first part, a general overview is given of the contact situation and historical background; in the second, the treatment of loanwords from the above-mentioned languages in Turkish lexicography is sketched and briefly discussed.
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Rocchi, Luciano. "Turkish as a Mediterranean language." Lexicographica 33, no. 1 (September 1, 2018): 7–32. http://dx.doi.org/10.1515/lexi-2017-0005.
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AbstractThis paper focuses on linguistic contacts between Turkish as the receiving language and other languages of the Mediterranean area (Albanian, Arabic, Armenian, French, Greek, Ibero-Romance varieties, Italian, Serbo-Croatian). In the first part, a general overview is given of the contact situation and historical background; in the second, the treatment of loanwords from the above-mentioned languages in Turkish lexicography is sketched and briefly discussed.
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Aleksandra, Chivarzina. "Yellow or green? Distinguishing green and yellow colors in Albanian." Voprosy Jazykoznanija, no. 5 (2021): 59. http://dx.doi.org/10.31857/0373-658x.2021.5.59-65.
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When studying the system of color terms in the Albanian language, one can notice that it significantly diff ers from the corresponding systems in the neighboring Balkan languages in a number of parameters. This article considers the basic color terms for ‘green’ and ‘yellow’ in the Albanian language, which clearly demonstrate how contacts of different nations in the Balkans could aff ect the color categories, in particular these two fragments of the Albanian system of color terms. During the Roman era, Latin borrowings entered the language and became the most common way of denoting these two colors. Turkish, being the language of the privileged population for many centuries, has also left deep traces in the lexical system of Albanian. The color terms of Proto-Albanian origin are marginal in the language compared to the borrowed ones. The present article discusses the diff erentiation of various expressions of diff erent origin for yellow and green in Albanian.
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Morozova, Maria S. "Language Contact in Social Context: Kinship Terms and Kinship Relations of the Mrkovići in Southern Montenegro." Journal of Language Contact 12, no. 2 (August 14, 2019): 305–43. http://dx.doi.org/10.1163/19552629-01202003.
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The purpose of this article is to study the linguistic evidence of Slavic-Albanian language contact in the kinship terminology of the Mrkovići, a Muslim Slavic-speaking group in southern Montenegro, and to demonstrate how it refers to the social context and the kind of contact situation. The material for this study was collected during fieldwork conducted from 2012 to 2015 in the villages of the Mrkovići area. Kinship terminology of the Mrkovići dialect is compared with that of bcms, Albanian, and the other Balkan languages and dialects. Particular attention is given to the items borrowed from Albanian and Ottoman Turkish, and to the structural borrowing from Albanian. Information presented in the article will be of interest to linguists and anthropologists who investigate kinship terminologies in the world’s languages or do their research in the field of Balkan studies with particular attention to Slavic-Albanian contact and bilingualism.
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Dimova, Slobodanka. "English shop signs in Macedonia." English Today 23, no. 3-4 (October 2007): 18–24. http://dx.doi.org/10.1017/s0266078407003057.
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ABSTRACTTHIS STUDY investigates the extent to which English is used in shop signs and windows as part of the names of businesses and other premises, and of notes, advertisements, and slogans in the city of Veles, in Macedonia: a country in south-eastern Europe established in 1991, after the disintegration of Communist Yugoslavia. It is situated in the southern part of the Balkan Peninsula, and borders on Serbia, Albania, Greece, and Bulgaria. Macedonian, a Slavonic language, is its official tongue: the native language of around 66.5% of the population, while Albanian is native to approximately 22.9%. Other languages used in Macedonia are Turkish, Serbian, Romani, and Rumanian.
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Zarković, Vesna. "An addition to the study of crime of Isija Feratagić." Zbornik radova Filozofskog fakulteta u Pristini 51, no. 3 (2021): 125–43. http://dx.doi.org/10.5937/zrffp51-33979.
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This paper discusses the crimes against the Serbs of Mitrovica and the surrounding area, committed by the Albanian criminals, among whom Isija Feratagić stood out. His atrocities significantly affected the position of the Serbian population and often led them to leave their households and emigrate to the Kingdom of Serbia. Turkish authorities were often uninterested in preventing the Albanians incidents, and military interventions mostly escalated into a conflict between the army and the Albanians. Such a situation had a negative impact on the lives of Serbs, not only in Mitrovica and its surroundings, but also in the entire province of Kosovo. The Serbian people in Old Serbia, with the support of the Government from Belgrade and the representatives of Russia, sent complaints to the Turkish authorities and the Sultan in Constantinople countless times, as well as to the representatives of the great powers. Under their influence, the Porte was forced to accept the implementation of reforms. Isija Feratagić, who in his actions was guided by personal interests and the lowest impulses, was pushed into the background and is no longer found in the reports of the consuls.
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ABDIU, Xhemile. "The Influence Of Turkish Suffix On Albanian Language Suffix." Journal of Turkish Studies Volume 4 Issue 3, no. 4 (2009): 1229–41. http://dx.doi.org/10.7827/turkishstudies.724.
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Taglia, Stefano. "The Feasibility of Ottomanism as a Nationalist Project: The View of Albanian Young Turk İsmail Kemal." Die Welt des Islams 56, no. 3-4 (November 28, 2016): 336–58. http://dx.doi.org/10.1163/15700607-05634p04.
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This article surveys the appeal of Ottomanism for non-dominant group members of the Young Turk organisation. It focuses on a specific reading of Ottomanism as a nationalist discourse articulated by Young Turk intellectuals in exile. The article analyses the actions, thoughts and writings of Ottoman Albanian İsmail Kemal who, in 1900, after an influential career in Ottoman officialdom, escaped to Europe and affiliated himself with the leaders of the organisation in exile. What emerges from this study is that Ottomanism was, until the Committee of Union and Progress adopted an authoritarian and pro-Turkist stance, a feasible discourse for Young Turk activists from both a dominant and non-dominant background. The article also suggests that an assessment of the role of Young Turks from a non-Muslim or non-Turkish background needs to include a consideration of a simultaneous and compatible role of such members as working for imperial reform and for the improvement and protection of their own particular community.
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Rao Vajjhala, Narasimha, and Kenneth David Strang. "Collaboration strategies for a transition economy: measuring culture in Albania." Cross Cultural Management 21, no. 1 (January 28, 2014): 78–103. http://dx.doi.org/10.1108/ccm-02-2013-0023.
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Purpose – The researchers in this study reviewed the literature to locate the most relevant multicultural theories, factors, and instruments in order to measure Albania's national culture. The paper aims to discuss these issues. Design/methodology/approach – An innovative combination of exploratory and confirmatory factor analysis was used to fit the multicultural construct to the sample data and then estimate the national culture (n=73). The multicultural indexes were calculated for five generally accepted national culture factors to compare with the benchmarks published in the literature. Findings – The multicultural indexes were calculated for five generally accepted national culture factors to compare with the benchmarks published in the literature. An asymmetric plot was created for critical comparison of Albania with five other theoretically selected countries, using the indexes for PDi, ICi, MFi, UAi, and LTi. Albania was found to be most similar to its Balkan and Turkish neighbors, as compared with Asian or Western cultures such as that of the USA. Research limitations/implications – The researchers discussed the implications of knowing Albania's national culture profile with reference to how other countries might collaborate and transact with this emerging transition economy. Practical implications – From a business standpoint, the multicultural indexes for Albania provide general indicators of the national beliefs, norms and values, which foreign organizations may compare to their own cultural profile when interacting with professionals in this country. The best use for such indexes is for benchmarking and comparison. Foreign government, private corporations, or nonprofit organizations may compare their own culture profile with that of Albania to be aware of the similarities and differences. Originality/value – Albanian national culture was estimated for the first time in the literature, using a five-factor model adapted from the work of Hofstede.
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Lami, Blendi. "Turkish Geoeconomics and Its Influence in Albania." European Journal of Multidisciplinary Studies 4, no. 1 (January 21, 2017): 88. http://dx.doi.org/10.26417/ejms.v4i1.p88-97.
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Geopolitics is often used in reference to the use of geography in determining and shaping the international relations/foreign policy agenda of individual nation states. According to the proponents of the concept of geopolitics, political predominance in the international political system is not just a question of the general power and human resources at a country’s disposal, but also of the geographical undertones within which a particular country exercises its available chunks of power. The rise of geoeconomics as an eminent replacement to geopolitics even becomes more significant in place of Turkey owing to its geopolitical position. The country is strategically surrounded by Europe, Asia, the Middle East and former Soviet states. The dynamics provided by the geopolitical position Turkey ushered in increased calls for the country to take up an active role in its foreign policy endeavors, and with it, a utilization of geoeconomics as a formidable strategy to push for Turkey’s agenda in the Balkan region, especially Albania. Based on the geoeconomic and geocultural conception of the Balkan region, Davutoglu, the architect of new Turkish foreign policy, contents that the only way Balkan states can maintain their strategic importance is by reestablishing their success through intensive political dialogues and pursuing integrated economic policies. These are the endeavors of a country keen on utilizing economic values and principles to cement its political power in the Balkan region, and supplement its political influence over Albanian territories.
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Golemi, Marinela. "Othello in the Balkans: Performing Race Rhetoric on the Albanian Stage." Multicultural Shakespeare: Translation, Appropriation and Performance 22, no. 37 (December 30, 2020): 125–38. http://dx.doi.org/10.18778/2083-8530.22.08.
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This essay examines the racialized rhetoric in Fan Noli’s 1916 Othello translation and the racialized performance techniques employed in A.J. Ricko’s 1953 National Theatre of Albania production. Hoping to combat racial discrimination in Albania, Noli’s translation of Othello renders the Moor an exceptional Turk whose alienation in Venice was designed to mirror the Albanophobic experiences of Albanian immigrants. Moreover, the Albanian Othello can serve as a platform for addressing ethno-racial tensions between Albanians and Turks, northern and southern Albanians, and Albanians of color and white Albanians. Both Noli and Ricko believed there was an anti-racist power inherent within Shakespeare’s play. In the end, however, the race-based rhetoric in the Albanian language, the use of blackface make-up in performance, and the logic and rhetoric of Shakespeare’s play itself challenged these lofty goals for race-healing.
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Dombrowski, Andrew. "Vowel Harmony Loss in West Rumelian Turkish." LSA Annual Meeting Extended Abstracts 1 (May 2, 2010): 51. http://dx.doi.org/10.3765/exabs.v0i0.531.
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This paper provides a quantitative analysis of the breakdown of vowel harmony in the West Rumelian Turkish dialect spoken in Ohrid, Macedonia, in which harmony no longer exists as a productive process. Disharmony and variable allomorphy are shown to characterize all levels of the lexicon to a degree that cannot be explained as the cumulative result of known sound changes and the introduction of disharmonic loanwords. However, it is also shown that statistically significant vowel harmony is observable in the lexicon on the level of bisyllabic sequences. On the basis of this evidence, it is argued that vowel harmony breakdown in Ohrid Turkish is the result of grammatical interference from Macedonian and Albanian.
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Kryeziu, Sindorela Doli, and Gentiana Muhaxhiri. "Inter Lingual Influences of Turkish, Serbian and English Dialect in Spoken Gjakovar's Language." European Journal of Social Sciences Education and Research 1, no. 1 (May 1, 2014): 81. http://dx.doi.org/10.26417/ejser.v1i1.p81-85.
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In this paper we have tried to clarify the problems that are faced "gege dialect's'' speakers in Gjakova who have presented more or less difficulties in acquiring the standard. Standard language is part of the people language, but increased to the norm according the scientific criteria. From this observation it comes obliviously understandable that standard variation and dialectal variant are inseparable and, as such, they represent a macro linguistic unity. As part of this macro linguistic unity and by sociolinguistic terms view, members of linguistic community speakers, through changes in phonemic and sub phonemic in toggle sounds, at the same time reflect on the regional and social affiliation background of the speaker. Gjakova is the city where fossils have remained as slang interlingual influences of Turkish language, Serbian language and after the war in Kosovo is very widespread of English slang. The methods we have used in the treatment of our case have been supported on the work and the survey, observation and interpretation. We tried to bring a clearer picture of speaking variation reports, in our case of Albanian speaking language, always when we deal with the extension of standard language in Gjakova town. The method of research and interpretation is the most predominant method in this survey, while an important place in the treatment of this topic is given to methods of surveying / questionnaire about the extent of the standard language in Gjakova town. We have done a comparison of standard Albanian language examination and other languages situations as well, which have a longer tradition of standard language, furthermore countries that have similar development situations with the Albanian standard language.
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Umud oğlu Əliyev, Əli. "Our monuments belonging to Christian Turks." SCIENTIFIC WORK 75, no. 2 (February 18, 2022): 38–49. http://dx.doi.org/10.36719/2663-4619/75/38-49.
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Ermənilər Azərbaycan ərazilərində məskunlaşdırıldığı gündən bu günə kimi xristian bayrağı altında gizlənərək, min illik qədim tarixə malik Alban mədəniyyətinə sahib çıxmaqla Alban dövlətini inkar edirlər. Xristian türk mədəniyyəti ermənilər tərəfindən ya yox edilmiş, ya da saxtalaşdıraraq özününküləşdirmişlər. Həmçinin türklərin nəinki xristianlıq dvründəki, hətta xristianlıqdan qabaq inam və inanclarına əsasən tikdikləri, öz düşüncələrinə uyğun adlandırdıqları məbədləri də erməni və gürcülər saxtalaşdırmışlar. Amaras-Ağoğlan məbədi, Aten monastırı, Ana kilsəsi, Obalı məbədi, Tutu monastırı, Tive məbədi, Kaçı məbədi, Koçkar kilsəsi, Çanaxçı məbədi, Çarek monastırı və s. qədim türk səcdəgahlarını erməni və gürcülər utanmadan, çəkinmədən saxta adlarla özününküləşdirirlər. Axı o adlar formalaşanda erməni və gürcü qəbiləsi belə yox idi. Sual olunur, bəs onda, bu adlar necə erməni və gürcü adı ola bilər?! Açar sözlər: Azərbaycan, xristianlıq, Cərcis peyğəmbər, xaç simvolu, Zümürxaç, Kiş dağı, Qarakeş kəndi, Zorkeş kəndi Ali Umud Aliyev Our monuments belonging to Christian Turks Summary Armenians have been hiding under the Christian banner since the day they settled in Azerbaijan, denying the Albanian state by claiming to have an Albanian culture with a thousand-year-old history. Christian Turkish culture was either destroyed or falsified by Armenians. Armenians and Georgians also falsified not only the temples built by the Turks in the Christian era, but also in pre-Christian beliefs and beliefs. Amaras — Agoghlan Temple, Aten Monastery, Mother Church, Obali Temple, Tutu Monastery, Tive Temple, Kachi Temple, Kochkar Church, Chanakhchi Temple, Charek Monastery, etc. Armenians and Georgians shamelessly and appropriately adopt ancient Turkish shrines under false names. After all, when those names were formed, there were no Armenian or Georgian tribes. The question is, how can these names be Armenian and Georgian ?! Key words: Azerbaijan, Christianity, Georgian prophet, symbol of the cross, Zumurkhach, Kish mountain, Garakesh village, Zorkesh village
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Chelidze, V. "Written Sources from Ancient Albanian-Georgian Communications (Sagdukht - Princess Rani and Queen of Kartli)." Язык и текст 7, no. 3 (2020): 89–99. http://dx.doi.org/10.17759/langt.2020070309.
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National-cultural and religious disappearance of the Christian countries of the Caucasus (Albania, Iberia, Armenia) from the V century was threatened by Persia. "Kartlis Tskhovreba" (History of Georgia) tells in detail about these acute and dramatic historical events. Historical writings from a later period show one feature of this region. The references to Rani (Aran) as Persia ("Mirian... called from Persia his relative, a descendant of kings, named Peroz") and the inhabitants of this country as Persians ("in Ran, wherever the Persians fought") should not be taken literally. In Georgian historical works, the terms "Persia" and" Persian " in addition to Persia and Persians also meant countries and peoples of the Near and Middle East-Arabs, Turks, and others: "Sultan Arfasaran came out, king of P e R s I I" (Leonti Mroveli, Life of kings); "P e R s I d s K I e s u l t a n s, far and near" ("Chronicle of the times of lash Giorgi", life of king Giorgi); "the Georgians entered the castle, and there was a strong battle, and p e R s s B a g d a d a were defeated" (Chronicle of the century). This situation is due to the fact that the entire territory to the East of the Caucasus for centuries belonged to and was ruled by the Persian Empire of the Achaemenid, Arshakid and Sasanian eras (much later the Arab Caliphate and then the Turkish Sultanate appeared on the historical scene). In Georgian historical texts, in particular in the chronicle "Life of the kings" by Leonti Mroveli, a logical geographical description is given about this – "Persians from the East of the sun". According to Georgian historical data, these peoples also include Albanians who lived to the East of the Georgians. One of the most notable historical events is an extensive episode of romantic love in the life of an Albanian Princess, the daughter of the ruler of Rani (Aran) Barzaboda and a thorough historical account of the dramatic state activities of the Queen of Kartli (Iberia), mother of the great Georgian king Vakhtang Gorgasal-S a g d u x t.
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JASHARI, Alda, and Ali JASHARI. "TURKISH LOANWORDS AND THEIR IMPACT IN THE ALBANIAN HOMONYMOUS LEXICAL ITEMS CORPUS." HOMEROS 2, no. 4 (October 30, 2019): 147–54. http://dx.doi.org/10.33390/homeros.2.016.
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S. Borici, N.B. Agaoglu, O.A. Baykan, and M. Agirbasli. "Blood pressure and anthropometric measurements in Albanian versus Turkish children and adolescents." Acta Cardiologica 64, no. 6 (December 31, 2009): 747–54. http://dx.doi.org/10.2143/ac.64.6.2044738.
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Friedman, Victor A. "Introduction." Slavic Review 69, no. 4 (2010): 811–15. http://dx.doi.org/10.1017/s0037677900009852.
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Almost every country in Eurasia and Africa has been labeled a "cross-roads" at one time or another. In the Balkans, every country on the Via Egnatia and the Via Militaris was a crossroads simply by virtue of being on the route. In fact, when applied metaphorically, a crossroads need only involve two directions rather than the literal four, and the metaphor often invokes problematic dichotomies—for example, Christian/Muslim, east/west, center/periphery, tradition/modernity—rather than enlight-ening complexities. Still, as crossroads go, the territory of the Republic of Macedonia has seen quite a bit of traffic over the millennia, and the presence of seven different language groups with eight centuries or more residence—Slavic, Romance, Albanian, Hellenic, Indie, Armenian, and Turkic—gives it the same linguistic complexity as Greece, although the latter country pays considerably less attention to its multilingual and multi-ethnic heritage. The illustration on the cover of this issue, with signs in two alphabets and four languages (Macedonian, Albanian, Turkish, and English), taken in a busy commercial district in the capital, Skopje, is intended both to illustrate the everyday nature of this complexity in Mace-donia and to acknowledge the global processes of which Macedonia is now a specific part.
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Yıldırım, Soner, and Münevver Muyo Yıldırım. "Investigation of Classroom Applications for Multicultural Education in Terms of Various Variables." PRIZREN SOCIAL SCIENCE JOURNAL 3, no. 1 (April 26, 2019): 38. http://dx.doi.org/10.32936/pssj.v3i1.83.
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In this study, it was examined whether the teachers' in-class practices towards multicultural education in Kosovo differ according to gender, professional seniority, mother tongue, level and branch variables. Descriptive screening model was used in the study. The study group consisted of 975 Turkish, Albanian and Bosnian teachers working in the provinces of Prizren, Pristina, Mamusha, Reçane and Restelitsa in the 2016-2017 academic year. The education In-Class Practices Scale m developed by the researcher as a data collection tool to determine the classroom practices of teachers for multicultural educational practices was applied in this study. The results of the study showed that some variables differed significantly on classroom teaching practices. These are the mother tongue, the level, and the branch variables. On the other hand, it was determined that gender and professional seniority variables did not cause a significant difference in classroom practices.
As a result of the study, it has been suggested that in-service training for teaching cultural differences for Turkish, Albanian and Bosnian native language teachers, the number of activities aimed at teaching cultural differences in activities related to different cultural values in schools textbooks should be increased and new program designs for multicultural education should be developed.
Key words: Multicultural Education, Classroom Practices for Multicultural Education, Teaching Cultural Differences.
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Zarković, Vesna. "Isa Boljetinac and young Turk regime." Зборник радова Филозофског факултета у Приштини 50, no. 4 (2020): 161–84. http://dx.doi.org/10.5937/zrffp50-28874.
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At the beginning of the 20th century, the Ottoman Empire started weakening largely. This weakening was influenced by difficult economic situation accompanied by stronger diplomatic activities of the European powers. Wishing to save the state from the collapse, the Young Turk movement had forced the Sultan Abdul Hamid to concession, which led to changes on the throne. The Young Turks reinforced their activity in all parts of the Ottoman Empire and many great plans lied ahead, which had foreseen reform of the state and society including internal consolidation of the country as well. The Young Turk regime representatives propagated the idea of equality of all people, which would have the same rights and duties as well. The ideas and work of the Young Turks came across a resistance of some Albanian leaders, among which was Isa Boljetinac, known as per his crimes over Serbian population of Mitrovica casa. He was known as an influential man and he enlarged his activity out of this territory, which often served, after numerous conflicts with Turkish authorities, as the hideout. As the prominent opponent of the Young Turk regime, the conflict with authorities and Albanian movements, which marked that time, was experienced as the struggle for old privileges such as: carrying of arms, non-paying of taxes, non-interference of Turkish authorities into their relationships and, especially, non-service in the army. Determination to persist in the struggle for the return of privileges led Isa Boljetinac to get in touch with the consul of the Kingdom of Serbia in Priština, from whom he requested arms, munitions, and money. Consul thought that the fulfilment of his requests had influenced the improvement of the position of Serbs and eventually some subsequent support so that he had approved of them. Nevertheless, before the outbreak of the Balkan Wars, Isa was not clear in his answers and it was evident it could not be counted on his alliance.
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Sotirofski, Kseanela. "Comparing the educational leadership roles of Albanian and Turkish higher education institutions administrators." Procedia - Social and Behavioral Sciences 15 (2011): 3560–65. http://dx.doi.org/10.1016/j.sbspro.2011.04.335.
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Slejko, D., A. Rebez, M. Santulin, J. Garcia-Pelaez, D. Sandron, A. Tamaro, D. Civile, et al. "Seismic hazard for the Trans Adriatic Pipeline (TAP). Part 1: probabilistic seismic hazard analysis along the pipeline." Bulletin of Earthquake Engineering 19, no. 9 (May 17, 2021): 3349–88. http://dx.doi.org/10.1007/s10518-021-01111-2.
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AbstractThe design of critical facilities needs a targeted computation of the expected ground motion levels. The Trans Adriatic Pipeline (TAP) is the pipeline that transports natural gas from the Greek-Turkish border, through Greece and Albania, to Italy. We present here the probabilistic seismic hazard analysis (PSHA) that we performed for this facility, and the deaggregation of the results, aiming to identify the dominant seismic sources for a selected site along the Albanian coast, where one of the two main compressor stations is located. PSHA is based on an articulated logic tree of twenty branches, consisting of two models for source, seismicity, estimation of the maximum magnitude, and ground motion. The area with the highest hazard occurs along the Adriatic coast of Albania (PGA between 0.8 and 0.9 g on rock for a return period of 2475 years), while strong ground motions are also expected to the north of Thessaloniki, Kavala, in the southern Alexandroupolis area, as well as at the border between Greece and Turkey. The earthquakes contributing most to the hazard of the test site at high and low frequencies (1 and 5 Hz) and the corresponding design events for the TAP infrastructure have been identified as local quakes with MW 6.6 and 6.0, respectively.
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Tartari, Alban. "Turkish TV productions in the Albanian media; the rise of a new “poetic” medium." International Journal of Human and Behavioral Science 1, no. 1 (April 11, 2015): 8–13. http://dx.doi.org/10.19148/ijhbs.58437.
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Kharatyan, Hranush S. "Identification and Self-Identification Terms of Udi-Christians Based on Materials of Armenian and Udi Written Sources." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 5 (2021): 116. http://dx.doi.org/10.31857/s086919080016492-8.
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After the abolition of the second kingdom of Caucasian Albania, accompanied by the process of Islamization of its peoples, the remaining Christian Albanians, who retained their Albanian identity until the 18th century, were concentrated on the territory of the historical regions of Shaki and Kabala. Created in the 7th century, the myth about the Apostle Yeghishe contributed to the “nationalization” of Christianity in the Shaki–Kabala region in Albania. In parallel with islamization and the loss of a common Albanian identity, among the islamized Caucasian-speaking groups of Albanians, processes of the formation of a narrow ethnic “me”, “we”, and a significant number of various names close to ethnonyms gradually emerged. The Christian-Albanian identity of the Christian part of the population was concentrated among the worshipers of the Apostle Yeghishe Albanian Christianity up to the 18th century. The most visible group with the Albanian identity were the Udins. During the 18th century most of them were forcibly islamized and assimilated. Among the remaining Christian Udins, the cultural and political importance of the “Albanian national-religious dissidence” disappeared, and new processes of self-determination emerged, leading to multi-level group ethno-religious loyalties. Religious commonality with the Armenian Church and the Armenian people was reflected in the common Udi word գshton and the literary Armenian word lusavorchakan. Ethnonymic designations “uti/udi”, “Udin-speaking tribe”, “Udin-speaking nation” reflected their own narrow ethnic belonging. In the Udi language, there is no word that marks ethnicity – the equivalent of the words “people”, “nation”, they are replaced by words xalq, milleti borrowed from the Turkic language.
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Giordano, Christian. "Honour between Different Cultures and Legal Systems: Social Status, Reputation, Struggles for Recognition." European Review 24, no. 3 (June 21, 2016): 417–25. http://dx.doi.org/10.1017/s1062798716000144.
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This article pursues a comparative approach to honour, a choice determined not only by the fact that anthropology, with regard to other disciplines, has striven to build its specificity on comparative analysis ever since its beginnings in the nineteenth century. A further reason is to steer clear of methodological nationalism,1 i.e. to sidestep forms of Orientalism.2 The point, therefore, is to avoid the pitfall by which issues of honour and its more violent forms, such as honour killings or blood feuds, are downscaled to a ‘Turkish’ or ‘Albanian problem’ or to a phenomenon specific solely to Middle Eastern societies.
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Rankovic, Miodrag. "Serbia's uncertainties in Kosmet." Zbornik Matice srpske za drustvene nauke, no. 112-113 (2002): 167–94. http://dx.doi.org/10.2298/zmsdn0213167r.
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The paper consists of four sections: the situation immediately after the end of the NATO bombardment, Euro-American restructuring, main coordinates of state sovereignty and the results achieved so far within the so-called negotiating policy in Kosmet. The paper discusses the dilemma about the final outcome of the 1999 war, about the arrival of NATO to Kosmet, when the state of "the controlled chaos" really began. Serbia was left with the victims (2.500 dead) and material destruction (estimated damage of 12 to over 100 billion dollars) rapid impoverishment (over 600 thousand jobless) and over 300 thousand expelled. The first "external coordinate" of the Serbian statehood in Kosmet (reliance on the Russian-Chinese-Indian alliance) completely disappointed mostly because of further decrease in the Russian initiative in the Balkans the second "coordinate", support of the international public and left-wing groupations (illustrative example) was not enough to restrain American expansionism, while the third one, the achievement of national consensus about Kosmet was a complete failure - the Serbs remained divided both in Serbia and in Kosmet. Thus the entire period after the change of power in Serbia has been marked by yielding and concessions (Kouchner's institutional restructuring Haekkerup's "institutional framework", Steiner's decrees). There followed a planned "demographic cleansing" (influx of new immigrants from Albania, almost 200 thousand), further destruction of the monuments of Serbian spirituality false demilitarization ("the Kosovo Protection Corps"), installment of NATO bases, cleansing of non-Albanian settlements (over 40 thousand houses and about 300 schools burnt), continuation of terrorist activities, "underground economy" etc. Serbia now shares sovereignty with KFOR and with the organs of authority of the prevailing Albanians, all within the realm of "human rights" "multiethnic Kosovo" and Islamic-Turkish lobby.
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Çuçin, Arzu, Sami Özgür, and Burcu Güngör Cabbar. "Comparison of Misconceptions about Human Digestive System of Turkish, Albanian and Bosnian 12th Grade High School Students." World Journal of Education 10, no. 3 (June 20, 2020): 148. http://dx.doi.org/10.5430/wje.v10n3p148.
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Information that is different from scientific knowledge, consistent and resistant to change, can be expressed as misconceptions. Misconceptions are one of the critical factors that prevent students from understanding in Biology education. This study was conducted in Kosovo with high school 12th-grade students of three different ethnic origins. It is aimed to determine the misconceptions that students have about “Digestive System in Human” comparatively. The study was carried out with 150 12th grade students in Kosovo in the 2016/2017 academic year. The research was carried out with qualitative research techniques as a data collection tool consisting of student drawings and explanations, and true/false items used. A descriptive analysis made. The findings showed that the students had many misconceptions about the human digestive system. Some Turkish students have drawn the digestive system with the kidney and intestine compared to other ethnic groups. Albanian and Bosnian students generally draw the digestive system after the stomach for separate solids for liquids. This misconception may be related to the concept of image (prima de perception) (Bachelard, 1938). Also, cultural misconceptions stemming from language encountered. Bosnian students use the concept of "boiling" instead of "digestion".
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Saggau, Emil B. H. "Bektashi-traditionen – en folkelig sufisme?" Tidsskrift for Islamforskning 7, no. 2 (February 5, 2017): 81. http://dx.doi.org/10.7146/tifo.v7i2.25319.
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One of the central linages in Turkish Sufism was the Ottoman promoted Bektashi Order, closely connected to the Janissary corps. Nowadays the tradition is often labeled as a ‘popular Sufism’, without any discussion of what that concept means and the contradictions between folk religion and Sufism in general. This article concerns the question of what constitutes popular Sufism and how it is expressed within the Bektashi tradition. The first part analyzes the trends and religio-sociological components of Sufism and folk culture in the early Bektashi hagiographic text, Velayetname, and in the younger Bektashi textbook, Makalat. The second part consists of a discussion of what Sufi components the modern Albanian Bektashi Order has preserved and to what extent this Order still is a Sufi order and not just an Islamic folk religion
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Hacıbaba qızı Mehdiyeva, Gülbəniz. "Ancient rivers of the Albanian country by Musa Kalankatuklu's work "History of Alban"." SCIENTIFIC WORK 15, no. 3 (March 24, 2021): 37–42. http://dx.doi.org/10.36719/2663-4619/64/37-42.
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Most of the onomastic units mentioned in the written monuments of ancient times are valuable sources in terms of studying the past, language, lifestyle, ethnogenesis, ethnography of our people today. While these monuments are important in terms of clarifying historical realities and shedding light on obscure issues, on the other hand, their study is politically important in modern times. At a time when our hated neighbors are looking at our lands and making historical distortions, the study of onomastic units in ancient monuments – toponyms, anthroponyms, oronyms, hydronyms, etc. – can be a convincing answer to baseless fabrications. It should be noted that we come across information and explanations about each of these hydronyms in scientific and historical sources written from ancient times to the present day, and the core of each of them is of Azerbaijani-Turkish origin. The monument involved in the study names countless water bodies associated with the territory of Azerbaijan. They are also very valuable in terms of studying the lexical and semantic development of our language. We come across information and explanations about each of these hydronyms in scientific and historical sources written from ancient times to the present day. One of the hydronyms directly connected with the territory of Azerbaijan in the source is the Caspian Sea. Books and articles about the Caspian Sea give it different names and etymological-linguistic analysis of the word Caspian. Another hydronym mentioned in the source is Tartar river. The article provides extensive information about the Tartar River in terms of its geographical structure. The hydronym Tartar is given in Arabic, Russian, Georgian and ancient Turkic sources with different phonetic structure. The name of the Urdun River is mentioned several times in the source. However, it should be noted that the Urdun River flows not in the Albanian country, but in the Middle East, and most of it flows in the territory of modern Jordan. Although the explanation of some of the hydronyms included in the ancient Caucasian Albanian territory in the source is convincing, the exact explanation of many ancient hydronyms still remains controversial. One example of such controversial hydronyms is the Urdun River. The last hydronym mentioned in the article is Goycha river. Extensive geographical, historical, etymological interpretations and linguistic analysis of the hydronym are given. Key words: river, morphemes, geographical names, modern areal, hydronyms, onomastic
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Alreshidi, Mateq Ali, and Idris Sula. "A Comparison of the Knowledge, Attitude, Practice and Motivation Towards Blood Donation Among Albanian, Saudi and Turkish Citizens." Journal of Blood Medicine Volume 13 (October 2022): 603–10. http://dx.doi.org/10.2147/jbm.s383059.
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