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Several elderly women respect the fasting before important religious feasts. Fasting includes abstention from alcohol and particular food such as meat, oil, dairy products and eggs. Abstention from meat is observed at least once per week, most frequently on Fridays, while the general fasting is most frequently practiced in a week before Easter and Christmas. It could be said that except for the priests, who are supposed to follow this kind of behaviour, the men more rarely abstain from eating meat and dairy products than the women. Religion also influences the way of dressing. Before they attend the church liturgy the village women take care of their own and their husbands’ outfit, which has to be clean and neat. According to the mourning habits the majority of elderly women are dressed in black following the death of one of their closest relatives: husband, son, daughter, parents, siblings or in-laws. Their black outfit includes wearing black stockings throughout the year and a black headscarf pulled well forward over her hair. In Dhermian/Drimadean day-to-day conversation God (Theos) and St. Mary (Panayia) are often used in the words 41 . They regularly appear as formulaic expressions: when somebody expresses hopes and desires for the future, he says: “Glory to God” (Doksa tou Theu) or “If God wills it” (“Ean thelei o Theos”) or “First God” (Prot’ Theos). Women appeal to the Virgin Mary whenever some shocking news reach the village or when expressing a surprise over a particular event or an individual. 1.7.4. Religion and Gender Religion plays an important part in construction and reconstruction of gender roles. Juliet du Boulay (1968) notes that, religion is indispensable in understanding the gender roles in Greece, while Dubich (1983, 1989) and Hirschon (1983, 1989) write about the abundancy of religious duties which women have to fulfil. Duties consist of lighting the lamps in front of family icons, praying for children and “close” relatives, taking care of churches and graves. Dubisch and Hirschon suggest that in performing such duties women connect their families with the spiritual world (see also Dubisch 1991: 41). 41 For a similar situation in Ambeli in North Euboea see du Boulay (1991: 47-57). 76
Just like on the Island of Tinos Aegean (Dubisch 1991: 42) in Dhërmi/Drimades too the men control and perform the key rituals such as the liturgy, baptism and marriage. Thus all those who perform their part in the church are men. From the priests to the economist who besides his assistance to the priest collects money for candles, the Psalm singers and the priest’s assistant who collects and cuts prosfora or kollyva. While male activities are performed in front of the audience (i.e. church visitors) female activities usually stay behind. 1.7.5. Religion and Locality Similarly to language religion is also important constitutive agent of local people’s “Greekness”. Common to other people originating from the Himarë/Himara area the locals of Dhërmi/Drimades declare themselves as hristiani, the followers of Christian Orthodox Church. Along with the rise of migrations of people originating from central and northern Albania that began after 1990, the religious picture of Dhërmi/Drimades has also changed. In contrast to the local inhabitants, most of those who moved to Dhërmi/Drimades perceive themselves as being Muslims while some declare to be atheists. Those who declare themselves as Muslims only rarely participate in the religious feasts and many of them have never been in a mosque. Because of the generalised contempt of the locals, who often refer to them with pejorative connotations such as Turkos or Musliman, it seems that their Islamic religion remains somehow concealed. Numerous people who denominate themselves as Muslims have realised that their religious faith is “closing their doors to Greece and elsewhere”. Therefore, some recent settlers, who had Islamic names, took up Christian names in order to raise their chances of migrating to Greece or Italy. They did this also because they wanted to be accepted by the locals of Dhërmi/Drimades. Many of those who got Christianised take part in the church services on important religious feasts. The local opinion about the converts’ behaviour varies: some of them find their new Christian practices positive, while others see in their conversion to Christianity only a confirmation that “the Muslims are people without besa 42 and pride”. 42 Martin Berishaj defines besa in his work The Hidden Word of Besa, where he discusses the Kanun of Leke Dukagjini, as an “ethical moral category, the basic value of the Albanian common law. Besa used to function as a mediator of social relations in the Albanian traditional society” (Berishaj 2004: 15). Berisha relates it to keeping of one’s promise, dignity and pride, and keeping of faith in the extended family. According to my conversations with the locals besa was a synonym for pride and faith. 77
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UNIVERSITY OF NOVA GORICA GRADUATE
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Contents ABSTRACT 7 ACKNOWLEDGEMENT
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2.4.15. Communism (1945-1990) 163 2
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ACKNOWLEDGEMENTS During my PhD trai
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NOTES ON TRANSLITERATION, PSEUDONYM
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Map of Albania (National Geographic
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Dhërmi/Drimades (Foto: Daniela /ra
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Therefore, it was definitely not co
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and Leake (1967) who were similarly
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iron door situated in the middle of
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treated us warmly. “Days cannot b
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what to say. My roaming mind was fu
Page 26 and 27: INTRODUCTION I was led to the study
Page 28 and 29: Many people of Dhërmi/Drimades tra
Page 30 and 31: of production and the equally ratio
Page 32 and 33: processes and practices of place ma
Page 34 and 35: Duijzings 2002: 60, Green, 2005: 14
Page 36 and 37: Albanians or Vorioepirotes and Pont
Page 38 and 39: Southern Albania and Epirus in Gree
Page 40 and 41: Many scholars (Herzfeld 1991, Henry
Page 42 and 43: What I would like to propose is tha
Page 44 and 45: Himarë/Himara area (see Koçi 2006
Page 46 and 47: Vuno is the next village extending
Page 48 and 49: Annual Temperatures in Himarë/Hima
Page 50 and 51: About a century later the second ha
Page 52 and 53: mushroom-like bunkers were placed o
Page 54 and 55: eported 23 . At Zrimazes I spent a
Page 56 and 57: 1.5.1. Shifting of the “Local”
Page 58 and 59: elderly who stayed behind. Those wh
Page 60 and 61: words that do not exist in Greek. A
Page 62 and 63: paid to the constructors for their
Page 64 and 65: different. When explaining these di
Page 66 and 67: “autochthonous” inhabitants, wh
Page 68 and 69: when the lessons stopped being held
Page 70 and 71: names of the official institutions
Page 72 and 73: were not allowed to perform any of
Page 74 and 75: 1.7.3. Religion and Everyday Practi
Page 78 and 79: 1.8. Population: Shifting Numbers U
Page 80 and 81: communism when they lived in places
Page 82 and 83: the Albanian statistics took into a
Page 84 and 85: household (ikos or spiti) with the
Page 86 and 87: Figure 3: Family. The underlined wo
Page 88 and 89: they live in separate locations in
Page 90 and 91: Figure 5. Part of a sketch-map of Z
Page 92 and 93: On several occasions the local peop
Page 94 and 95: longer played a significant part in
Page 96 and 97: heir he inherited everything whilst
Page 98 and 99: 7501), amend the Law on restitution
Page 100 and 101: After the demise of communism all c
Page 102 and 103: we learn about the village’s plac
Page 104 and 105: Chapter Two CONTESTED HISTORIES [
Page 106 and 107: traces often reflect the ongoing hi
Page 108 and 109: Millets were led by the Orthodox pa
Page 110 and 111: the revolt that took place in the v
Page 112 and 113: Sievers suggests that in contempora
Page 114 and 115: A long time ago, about 300 B.C., th
Page 116 and 117: Rights Party (Partia Bashkimi për
Page 118 and 119: presented abstracts of their essays
Page 120 and 121: of the people living in Himarë/Him
Page 122 and 123: Regardless of the difference in the
Page 124 and 125: of the Balkan Peninsula” (2001: 1
Page 126 and 127:
Winnifrith writes about the period
Page 128 and 129:
Considering the names such as Lek,
Page 130 and 131:
Therefore they stayed devoted to Al
Page 132 and 133:
September when the Ottomans ceased
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Zamputi and Pulaha 1990: 399). A Br
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autonomous, he was disliked by the
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some glean detailed accounts of the
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from Vlorë and Delvina, above the
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another scholar who writes that the
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wouldn’t have any influence. Desp
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Spyro Spyromilos) as the liberator
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Italian and Greek interests led int
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Çami too, describes Spiro Koleka a
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the period of national movements th
Page 154 and 155:
Moreover, Rusha continues that both
Page 156 and 157:
The religious distinctions that wer
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Whereas the local authors comment o
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After 1943 when the Italian militar
Page 162 and 163:
Besides Himarë/Himara area the Gre
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Rehabilitation Administration (UNRR
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But from the view of a particular l
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and contacts between people and pla
Page 170 and 171:
The “underlying trope of movement
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map them, because they can do that
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her husband did not immigrate to Gr
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ealised what sort of poverty could
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very good to me and they have never
Page 180 and 181:
collectivized or nationalized all p
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from the hills in the neighbourhood
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in economical and social sense, whi
Page 186 and 187:
Figure 12: Paths and places from th
Page 188 and 189:
Figure 14: Paths and places from th
Page 190 and 191:
This constant reconstruction is tro
Page 192 and 193:
In one of her well-known works Puri
Page 194 and 195:
and a night club. The majority of l
Page 196 and 197:
seasonal workers in the spring. Sim
Page 198 and 199:
Upon the arrival of young Dimitris,
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No, you are wrong! First comes Gram
Page 202 and 203:
the spatial differentiation of the
Page 204 and 205:
since ever”, even before the nati
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Anastas, whose parents originate fr
Page 208 and 209:
We really enjoy our visits to the v
Page 210 and 211:
Dirt and rubbish have history. As i
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Together they define the meaning of
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CONCLUSION Complexity is intrinsic
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with their movements, story-telling
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Silent Stories of Communism Histori
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inevitable or predefined, as some a
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manipulate ideological divisions of
Page 224 and 225:
Appendix 2 Himarë/Himara municipal
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Appendix 4 Number of Population in
Page 228 and 229:
No. of the population in Vuno and I
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Appendix 5 LAW no. 7501, dated July
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Article 9 The Cadastral Office in e
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Article 21 Agencies of local govern
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Article 26 Law no. 5686, dated Feb.
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BIBLIOGRAPHY Albanian coastal zone
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Cowan, Jane K. (1991). Going Out fo
Page 242 and 243:
Gjipali, Ilir (2004). Kërkime arke
Page 244 and 245:
Ingold, Tim (1996). Social Relation
Page 246 and 247:
Lubonja, Fatos (2002). Between the
Page 248 and 249:
Rrapo, Aleko (2002): Historia e Him
Page 250 and 251:
Wagner, Roy (1991). The Fractal Per
Page 252 and 253:
ekonomske, družbene in politične
Page 254 and 255:
prostora. Ko lokalni prebivalci, na
Page 256 and 257:
degradacije in erozije zemlje na te
Page 258 and 259:
Poglavje predstavi dela sodobnih zg
Page 260 and 261:
prebivalcev Albanije. Po padcu komu
Page 262 and 263:
Namesto krajev v Albaniji, pripoved
Page 264 and 265:
in redefinirajo identiteto, na teme
Page 266 and 267:
Naloga prikazuje, kako so pomeni po
Page 268 and 269:
Premakljivost in spremenljivost gre
Page 270 and 271:
Grčijo, Italijo in drugam, manjši
Page 272 and 273:
prepovedan. Obdobje komunizma je bi
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