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they live in separate locations in the village, they share common meals prepared by Ksenofon’s wife (ghineka or sizighos, spouse) and money earned by Ksenofon, his son and wife. Thus Ksenofon considers them as same ikoyenia/familje. Not a long time ago Ksenofon’s daughter (kori) Eleni was considered to be a part of his ikoyenia/familja too. As Eleni now holds her husband’s (andras or sizighos) second name and lives in his household together with her in-laws in Greece, Ksenofon does not consider her to belong to his ikoyenia/familje anymore. Eleni is now related to them more in terms of obligation (feeling that she has to do it), as she is keeping regular contacts with them by the phone and during the occasional visits. In a similar manner her mother, Krisanthis, who holds the second name of Ksenofon’s ikoyenia/familje is in terms of obligation related to her parents (zgonis) and brother who lives in Himara. In the period when her brother was in Greece, Krisanthis took care of her parents, with Eleni often helping her. When Krisanthis’ father or Eleni’s grandfather got sick, Krisanthis’ brother returned to his natal village. Krisanthis’ brother, his wife or (Krisanthi’s nifi), and child (Krisanthis’ nephew anipsios) are affinal kin to Krisanthis’ husband and thus they are in particular contexts (such as a possibility of unwanted marriage, for example) considered to belong to extended ikoyenia/familje. Krisanthis’ daughter is thus not supposed to marry her first cousin (proto eksadelfos). In a similar way Krisanthis’ and Ksenofon’s daughter and son cannot marry children of Ksenofon’s brother. 1.9.2. Soi or Fis Whenever people of Dhërmi/Drimades discuss about clusters of ikoyenia/familje which share the same second name, they use the term soi/fis. Although the mentioned terms are used interchangeably and have the same meaning, they are defined differently in the studies of other authors. In classic article on Greek kinship Campbell (1963 and cf. 1964: 36-58), who worked among Sarakatsani in Greece, defines soi as bilateral kindred. In In a similar manner is soi defined by du Boulay (1974: 144fn.) in Ambeli. In Glendi of Crete Herzfeld (1985) notes that soi is used synonymously to patrigroup, while in Spatohori soi is defined agnatically and conjoins two or more people who share common surname but do not know precisely the nature of their relationship (Just 1991: 121). While the meaning of soi is often related to patriline or patrigroup, fis is defined as a clan. In Mirdita of Northern Albania de Waal (2005: 158, 210) defines fis as a clan that conjoins the cluster of brotherhoods (vllazni) who share the same name. The local scholar Spiro Rusha 88
(2001: 119) of Qeparo, mentions fis as a cluster of brotherhoods (vëllazërisë) while the linguist Natasha Sotiri (2001: 5) notes that in their day-to-day conversation people often refer to brotherhood vellazëri or neighbourhood mehallë, its meanings corresponding to that of fis. According to my conversations with the local people of Dhërmi/Drimades, soi/fis consist of patrilineal descendants who share the common ancestor, surname, the “same blood” or ena ema 47 , and some plots of land such as forests and pastures. The meaning of soi/fis can be initially compared to yenia of Inner Mani, which includes “all patrilineal descendants of an apical ancestor as well as other blood and fictive kin assimilated into the line of descent” (Seremetakis 1991: 25). According to my census data, the central hamlet Dhërmi/Drimades nowadays conjoins 39 soia (pl.) or fise (pl.). The largest soi/fis includes eight ikoyenia/familje 48 . Because of migrations many soia/fise cannot be exactly traced in the village anymore. The village hierarchy only partly corresponds to the number of families that comprise particular soia/fise. Its social capital is more related to the village hierarchy than its size. Especially in the past different soia/fise were situated in the same neighbourhood. Thus even nowadays many neighbourhoods of the central hamlet Dhërmi/Drimades as well as Gjilek/Gjilekates conjoin houses belonging to at least three soia/fise (neighbourhood Ag. Strongli or Zhupa/Zhupej conjoins the houses of Zhupa, Kuçulli and Dimitri soia/fise; neighbourhood Vreto/Vretej embrances Vreto, Treko, Kumi, Leka, Ramo, Tavaj, Gjikopulli, Gjoni, Stramarko, Caci and Boi soia/fise). When the majority of houses of a particular neighbourhood belong to one soi/fis the name of the neighbourhood can bear one, two or even three names: the name of the church (Ag. Strongli) and a particular soi/fis (Zhupa/Zhupej) that is prevailing; the name of the church (Ag. Dimitris) and its topographical characteristic (Qëndra centre); topographical characteristics alone (Rruga Tashtme, nowadays road, or Katomerat, downhill, or Shanes, particular grass). 47 The “same blood” is explained as analogous to the blood flowing in the veins of all male members and their children of particular patriline. The opinions about the role of the female blood are not united. When questioning about the meaning of the blood and its relatedness to a male or a female kin group one of the locals gave an interesting answer. He explained that the man is the one who gives to his son “genes” and blood while the woman gives him only the blood. Furthermore, he offered a comparison between a man and a woman whereby the former is the creator and the latter only a carrier. 48 One soi/fis of the central hamlet Dhërmi/Drimades conjoins 8 ikoyenia/familje, one soi/fis has 4 ikoyenia/familje, 4 soia/fise have 3 ikoyenia/familje, 5 soia/fise have 5 ikoyenia/familje and 6 soia/fise have 2 ikoyenia/familje. 89
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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
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INTRODUCTION I was led to the study
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Many people of Dhërmi/Drimades tra
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of production and the equally ratio
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processes and practices of place ma
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Duijzings 2002: 60, Green, 2005: 14
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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 76 and 77: Several elderly women respect the f
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 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
Page 134 and 135: Zamputi and Pulaha 1990: 399). A Br
Page 136 and 137: 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
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Moreover, Rusha continues that both
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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
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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
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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
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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
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Figure 12: Paths and places from th
Page 188 and 189:
Figure 14: Paths and places from th
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This constant reconstruction is tro
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In one of her well-known works Puri
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and a night club. The majority of l
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seasonal workers in the spring. Sim
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Upon the arrival of young Dimitris,
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No, you are wrong! First comes Gram
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the spatial differentiation of the
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since ever”, even before the nati
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Anastas, whose parents originate fr
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We really enjoy our visits to the v
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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
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Appendix 2 Himarë/Himara municipal
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Appendix 4 Number of Population in
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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
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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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