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interests. Paragraphs also illustrate how a particular event, such as the incident in
Himarë/Himara, mentioned by local authors (see Rusha 2001 in Çakalli, Papa et. al. 2006), is
mythicised and used to illustrate the fighting spirit and distinctivity of the people of
Himarë/Himara. Namely, when describing the incident the scholars present their idea of a
permanent struggle, first against Ottomans and later against the Albanian nation-state and
emphasize the region’s autonomy. Similar discourse but in a different context use those
scholars who defend the pro-Albanian position when they describe the people of
Himarë/Himara as heroes whose fighting spirit they see as important for the Albanian nationstate
in general.
2.4.13. Ahmed Zogu (1925-1939)
Soon after Ahmed Zogu was appointed as the prime minister, Albanian state was proclaimed
the republic. In January 31, 1925 the Albanian convention unanimously elected Zogu for the
president. Albania was declared an independent republic, with its own red flag with the
double-headed eagle, Albanian as its official language and Tirana as the capital city (Jacques
1995: 382). The centralist government of Zogu, which was based on the unification of
differences between the northern and southern part of Albania, introduced the unified system
of taxes for all Albanian citizens. Besides this Zogu’s government aimed for modernisation of
agriculture, development of economy, improvement of national education system and finally
introduction of atheism (see Jacques 1995: 386). In 1928 Zogu declared himself the king.
During his eight years of kingdom he tried to standardise the Albanian language and
rebalance the differences between the Northern and Southern dialects (Geg and Tosk). In this
manner he introduced the reform of unifying the education system all over the county. He
closed down Greek, Romanian and Turkish schools and the American School in Korcha (see
Jacques 1995: 382-393).
Along with the intellectuals such as the Frashëri brothers, Pashko Vasa, Andon Çako, Çajupi
and other distinguished leaders of the Albanian renaissance who lived in emigration, Zogu
also urged for omission of religious distinctions and unification of the population throughout
Albania. But in contrast to the mentioned intellectuals, whose visions were more
democratically oriented, Zogu’s visions were strictly conservative and based on feudalism
(see Jacques 1995: 397-398).
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