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gineka, andras, etc.). In the last months of my fieldwork I was quite confident when using
local Greek dialect. Several locals took my knowledge of the local language as a proof for
their “Greekness”. I often felt that my proficiency in Greek – in contrast to Albanian – was a
kind of a permit that let me enter their personal lives.
1.7. Religion
1.7.1. Religion in Albania
According to the CIA factbook (2006) it is estimated that Albania is populated by 70% of
Muslims, 20% of members of Albanian Orthodox Church and 10% of Roman Catholics. It is
noted that percentages are only approximate because they were compiled after the research
done in 1989 (https://www.cia.gov/cia/publications/factbook/geos/al.html). One of the main
reasons for the uncertainty in estimation of percentages is related to the atheism promulgated
by Enver Hoxha since 1967.
In spite of the formation of the Albanian Autocephalous (autonomous) Church in 1936, which
was founded by Fan Noli, there have been only a few translations of the religious literature 37
(see Winnifrith 2002: 135). There is Albanian translation of the New Testament, used in
Greek minority areas and all other areas that had managed to keep the Christianity under the
threat of Islamisation in the Ottoman era. In contrast to the areas of officially recognised
Greek minority and Himarë/Himara area, where the liturgy is held only in Greek language, in
other areas populated by the Christian communities the liturgy is held partly in Albanian and
partly in Greek.
In 1967 the totalitarian leader Enver Hoxha, inspired by China’s Cultural Revolution,
declared Albania as an atheist country. Hoxha strictly forbade any kind of religious practices,
and closed down or destroyed numerous churches and mosques. Again in contrast to many
other areas throughout Albania, the churches of Dhërmi/Drimades as well as of other places in
Himarë/Himara area were preserved, especially those that date back to 12 th or 13 th Century.
Some of them like Panayia Pano, Panayia Kato and Ag. Stephanos were even protected as
national heritage. The church doors, however, remained closed and sealed at that time, and no
one of the locals dared to enter. Many local priests were put under special survey as they
37 The only translations of the religious literature were done between 1910 and 1940 (Jacques 1995: 313-315).
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