|ALBANIAN LANDS UNDER OTTOMAN DOMINATION, 1385-1876
The expanding Ottoman Empire overpowered the Balkan Peninsula in the fourteenth and fifteenth centuries. At first, the feuding Albanian clans proved no match for the armies of the sultan. In the fifteenth century, however, Skanderbeg united the Albanian tribes in a defensive alliance that held up the Ottoman advance for more than two decades. His family's banner, bearing a black two-headed eagle on a red field, became the flag under which the Albanian national movement rallied centuries later.
Five centuries of Ottoman rule left the Albanian people fractured along religious, regional, and tribal lines. The first Albanians to convert to Islam were young boys forcibly conscripted into the sultan's military and administration. In the early seventeenth century, however, Albanians converted to Islam in great numbers. Within a century, the Albanian Islamic community was split between Sunni Muslims and adherents to the Bektashi sect. The Albanian people also became divided into two distinct tribal and dialectal groupings, the Gegs and Tosks. In the rugged northern mountains, Geg shepherds lived in a tribal society often completely independent of Ottoman rule. In the south, peasant Muslim and Orthodox Tosks worked the land for Muslim beys, provincial rulers who frequently revolted against the sultan's authority. In the nineteenth century, the Ottoman sultans tried in vain to shore up their collapsing empire by introducing a series of reforms aimed at reining in recalcitrant local officials and dousing the fires of nationalism among its myriad peoples. The power of nationalism, however, proved too strong to counteract.
The Ottoman Conquest of Albania
The Ottoman Turks expanded their empire from Anatolia to the Balkans in the fourteenth century. They crossed the Bosporus in 1352, and in 1389 they crushed a Serb-led army that included Albanian forces at Kosovo Polje, located in the southern part of present-day Yugoslavia. Europe gained a brief respite from Ottoman pressure in 1402 when the Mongol leader, Tamerlane, attacked Anatolia from the east, killed the Turks' absolute ruler, the sultan, and sparked a civil war. When order was restored, the Ottomans renewed their westward progress. In 1453 Sultan Mehmed II's forces overran Constantinople and killed the last Byzantine emperor.
The division of the Albanian-populated lands into small, quarreling fiefdoms ruled by independent feudal lords and tribal chiefs made them easy prey for the Ottoman armies. In 1385 the Albanian ruler of Durrės, Karl Thopia, appealed to the sultan for support against his rivals, the Balsha family. An Ottoman force quickly marched into Albania along the Via Egnatia and routed the Balshas. The principal Albanian clans soon swore fealty to the Turks. Sultan Murad II launched the major Ottoman onslaught in the Balkans in 1423, and the Turks took Janina in 1431 and Arta on the Ionian coast, in 1449. The Turks allowed conquered Albanian clan chiefs to maintain their positions and property, but they had to pay tribute, send their sons to the Turkish court as hostages, and provide the Ottoman army with auxiliary troops.
The Albanians' resistance to the Turks in the mid-fifteenth century won them acclaim all over Europe. Gjon Kastrioti of Krujė was one of the Albanian clan leaders who submitted to Turkish suzerainty. He was compelled to send his four sons to the Ottoman capital to be trained for military service. The youngest, Gjergj Kastrioti (1403-68), who would become the Albanians' greatest national hero, captured the sultan's attention. Renamed Iskander when he converted to Islam, the young man participated in military expeditions to Asia Minor and Europe. When appointed to administer a Balkan district, Iskander became known as Skanderbeg. After Ottoman forces under Skanderbeg's command suffered defeat in a battle near Nis, in present-day Serbia, in 1443, the Albanian rushed to Krujė and tricked a Turkish pasha into surrendering him the Kastrioti family fortress. Skanderbeg then reembraced Roman Catholicism and declared a holy war against the Turks.
On March 1, 1444, Albanian chieftains gathered in the cathedral of Lezhė with the prince of Montenegro and delegates from Venice and proclaimed Skanderbeg commander of the Albanian resistance. All of Albania, including most of Epirus, accepted his leadership against the Ottoman Turks, but local leaders kept control of their own districts. Under a red flag bearing Skanderbeg's heraldic emblem, an Albanian force of about 30,000 men held off brutal Ottoman campaigns against their lands for twenty-four years. Twice the Albanians overcame sieges of Krujė. In 1449 the Albanians routed Sultan Murad II himself. Later, they repulsed attacks led by Sultan Mehmed II. In 1461 Skanderbeg went to the aid of his suzerain, King Alfonso I of Naples, against the kings of Sicily. The government under Skanderbeg was unstable, however, and at times local Albanian rulers cooperated with the Ottoman Turks against him. When Skanderbeg died at Lezhė, the sultan reportedly cried out, "Asia and Europe are mine at last. Woe to Christendom! She has lost her sword and shield."
With support from Naples and the Vatican, resistance to the Ottoman Empire continued mostly in Albania's highlands, where the chieftains even opposed the construction of roads out of fear that they would bring Ottoman soldiers and tax collectors. The Albanians' fractured leadership, however, failed to halt the Ottoman onslaught. Krujė fell to the Ottoman Turks in 1478; Shkodėr succumbed in 1479 after a fifteen-month siege; and the Venetians evacuated Durrės in 1501. The defeats triggered a great Albanian exodus to southern Italy, especially to the kingdom of Naples, as well as to Sicily, Greece, Romania, and Egypt. Most of the Albanian refugees belonged to the Orthodox Church. Some of the émigrés to Italy converted to Roman Catholicism, and the rest established a Uniate Church. The Albanians of Italy significantly influenced the Albanian national movement in future centuries, and Albanian Franciscan priests, most of whom were descended from émigrés to Italy, played a significant role in the preservation of Catholicism in Albania's northern regions.
Albanians under Ottoman Rule
The Ottoman sultan considered himself God's agent on earth, the leader of a religious--not a national--state whose purpose was to defend and propagate Islam. Non-Muslims paid extra taxes and held an inferior status, but they could retain their old religion and a large measure of local autonomy. By converting to Islam, individuals among the conquered could elevate themselves to the privileged stratum of society. In the early years of the empire, all Ottoman high officials were the sultan's bondsmen the children of Christian subjects chosen in childhood for their promise, converted to Islam, and educated to serve. Some were selected from prisoners of war, others sent as gifts, and still others obtained through devshirme, the tribute of children levied in the Ottoman Empire's Balkan lands. Many of the best fighters in the sultan's elite guard, the janissaries, were conscripted as young boys from Christian Albanian families, and high-ranking Ottoman officials often had Albanian bodyguards.
In the early seventeenth century, many Albanian converts to Islam migrated elsewhere within the Ottoman Empire and found careers in the Ottoman military and government. Some attained powerful positions in the Ottoman administration. About thirty Albanians rose to the position of grand vizier, chief deputy to the sultan himself. In the second half of the seventeenth century, the Albanian Köprülü family provided four grand viziers, who fought against corruption, temporarily shored up eroding central government control over rapacious local beys, and won several military victories.
The Ottoman Turks divided the Albanian-inhabited lands among a number of districts, or vilayets. The Ottoman authorities did not initially stress conversion to Islam. In the seventeenth and eighteenth centuries, however, economic pressures and coercion produced the conversion of about two-thirds of the empire's Albanians.
The Ottoman Turks first focused their conversion campaigns on the Roman Catholic Albanians of the north and then on the Orthodox population of the south. For example, the authorities increased taxes, especially poll taxes, to make conversion economically attractive. During and after a Christian counteroffensive against the Ottoman Empire from 1687 to 1690, when Albanian Catholics revolted against their Muslim overlords, the Ottoman pasha of Pec, a town in the south of present-day Yugoslavia, retaliated by forcing entire Albanian villages to accept Islam. Albanian beys then moved from the northern mountains to the fertile lands of Kosovo, which had been abandoned by thousands of Orthodox Serbs fearing reprisals for their collaboration with the Christian forces.
Most of the conversion's to Islam took place in the lowlands of the Shkumbin River valley, where the Ottoman Turks could easily apply pressure because of the area's accessibility. Many Albanians, however, converted in name only and secretly continued to practice Christianity. Often one branch of a family became Muslim while another remained Christian, and many times these families celebrated their respective religious holidays together
As early as the eighteenth century, a mystic Islamic sect, the Bektashi dervishes, spread into the empire's Albanian-populated lands. Probably founded in the late thirteenth century in Anatolia, Bektashism became the janissaries' official faith in the late sixteenth century. The Bektashi sect contains features of the Turks' pre-Islamic religion and emphasizes man as an individual. Women, unveiled, participate in Bektashi ceremonies on an equal basis, and the celebrants use wine despite the ban on alcohol in the Quran. The Bektashis became the largest religious group in southern Albania after the sultan disbanded the janissaries in 1826. Bektashi leaders played key roles in the Albanian nationalist movement of the late nineteenth century and were to a great degree responsible for the Albanians' traditional tolerance of religious differences.
During the centuries of Ottoman rule, the Albanian lands remained one of Europe's most backward areas. In the mountains north of the Shkumbin River, Geg herders maintained their self-governing society comprised of clans. An association of clans was called a bajrak. Taxes on the northern tribes were difficult if not impossible for the Ottomans to collect because of the rough terrain and fierceness of the Albanian highlanders. Some mountain tribes succeeded in defending their independence through the centuries of Ottoman rule, engaging in intermittent guerrilla warfare with the Ottoman Turks, who never deemed it worthwhile to subjugate them. Until recent times, Geg clan chiefs, or bajraktars, exercised patriarchal powers, arranged marriages, mediated quarrels, and meted out punishments. The tribesmen of the northern Albanian mountains recognized no law but the Code of Lek, a collection of tribal laws transcribed in the fourteenth century by a Roman Catholic priest. The code regulates a variety of subjects, including blood vengeance. Even today, many Albanian highlanders regard the canon as the supreme law of the land.
South of the Shkumbin River, the mostly peasant Tosks lived in compact villages under elected rulers. Some Tosks living in settlements high in the mountains maintained their independence and often escaped payment of taxes. The Tosks of the lowlands, however, were easy for the Ottoman authorities to control. The Albanian tribal system disappeared there, and the Ottomans imposed a system of military fiefs under which the sultan granted soldiers and cavalrymen temporary landholdings, or timars, in exchange for military service. By the eighteenth century, many military fiefs had effectively become the hereditary landholdings of economically and politically powerful families who squeezed wealth from their hard-strapped Christian and Muslim tenant farmers. The beys, like the clan chiefs of the northern mountains, became virtually independent rulers in their own provinces, had their own military contingents, and often waged war against each other to increase their landholdings and power. The Sublime Porte attempted to press a divide-and-rule policy to keep the local beys from uniting and posing a threat to Ottoman rule itself, but with little success.
Local Albanian Leaders in the Early Nineteenth Century
The weakening of Ottoman central authority and the timar system brought anarchy to the Albanian-populated lands. In the late eighteenth century, two Albanian centers of power emerged: Shkodėr, under the Bushati family; and Janina, under Ali Pasha of Tepelenė. When it suited their goals, both places cooperated with the Sublime Porte, and when it was expedient to defy the central government, each acted independently.
The Bushati family dominated the Shkodėr region through a network of alliances with various highland tribes. Kara Mahmud Bushati attempted to establish an autonomous principality and expand the lands under his control by playing off Austria and Russia against the Sublime Porte. In 1785 Kara Mahmud's forces attacked Montenegrin territory, and Austria offered to recognize him as the ruler of all Albania if he would ally himself with Vienna against the Sublime Porte. Seizing an opportunity, Kara Mahmud sent the sultan the heads of an Austrian delegation in 1788, and the Ottomans appointed him governor of Shkodėr. When he attempted to wrest land from Montenegro in 1796, however, he was defeated and beheaded. Kara Mahmud's brother, Ibrahim, cooperated with the Sublime Porte until his death in 1810, but his successor, Mustafa Pasha Bushati, proved to be recalcitrant despite participation in Ottoman military campaigns against Greek revolutionaries and rebel pashas. He cooperated with the mountain tribes and brought a large area under his control.
Ali Pasha (1741-1822), the Lion of Janina, was born to a powerful clan from Tepelenė and spent much of his youth as a bandit. He rose to become governor of the Ottoman province of Rumelia, which included Albania, Macedonia, and Thrace, before establishing himself in Janina. Like Kara Mahmud Bushati, Ali Pasha wanted to create an autonomous state under his rule. When Ali Pasha forged links with the Greek revolutionaries, Sultan Mahmud II decided to destroy him. The sultan first discharged the Albanian from his official posts and recalled him to Constantinople. Ali Pasha refused and put up a formidable resistance that Britain's Lord Byron immortalized in poems and letters. In January 1822, however, Ottoman agents assassinated Ali Pasha and sent his head to Constantinople. Nevertheless, it took eight more years before the Sublime Porte would move against Mustafa Pasha Bushati. The sultan sent an Ottoman general to Bitola (then called Monastir, in Macedonia), where he invited 1,000 Muslim Albanian leaders to meet him, and in August 1830 Reshid Pasha had about 500 of the Albanian leaders killed. He then turned on Mustafa Pasha, who surrendered and spent the rest of his life as an official in Constantinople.
After crushing the Bushatis and Ali Pasha, the Sublime Porte introduced a series of reforms, known as the tanzimat, which were aimed at strengthening the empire by reining in fractious pashas. The government organized a recruitment program for the military and opened Turkish-language schools to propagate Islam and instill loyalty to the empire. The timars officially became large individual landholdings, especially in the lowlands. In 1835 the Sublime Porte divided the Albanian-populated lands into the vilayets of Janina and Rumelia and dispatched officials from Constantinople to administer them. After 1865 the central authorities redivided the Albanian lands between the vilayets of Shkodėr, Janina, Bitola, and Kosovo. The reforms angered the highland Albanian chieftains, who found their privileges reduced with no apparent compensation, and the authorities eventually abandoned efforts to control them. Ottoman troops crushed local rebellions in the lowlands, however, and conditions there remained bleak. Large numbers of Tosks emigrated to join sizable Albanian émigré communities in Romania, Egypt, Bulgaria, Constantinople, southern Italy, and later the United States. As a result of contacts maintained between the Tosks and their relatives living or returning from abroad, foreign ideas began to seep into Albania.
SOURCE: Area Handbook of the US Library of Congress
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