Albanians

The Albanians (; sq, Shqiptarët ) are an ethnic group and nation native to the Balkan Peninsula who share a common Albanian ancestry, culture, history and language. They primarily live in Albania, Kosovo, North Macedonia, Montenegro, Serbia as well as in Croatia, Greece, Italy and Turkey. They also constitute a large diaspora with several communities established across Europe, the Americas and Oceania.

Albanians have Paleo-Balkanic origins. Exclusively attributing these origins to the Illyrians, Thracians or other Paleo-Balkan people is still a matter of debate among historians and ethnologists. The first certain reference to Albanians as an ethnic group comes from 11th century chronicler Michael Attaleiates who describes them as living in the theme of Dyrrhachium.

The Shkumbin River roughly demarcates the Albanian language between Gheg and Tosk dialects. Christianity in Albania was under the jurisdiction of the Bishop of Rome until the 8th century AD. Then, dioceses in Albania were transferred to the patriarchate of Constantinople. In 1054, after the Great Schism, the north gradually became identified with Roman Catholicism and the south with Eastern Orthodoxy. Inhabiting the west of Lake Ochrida and the upper valley of the Shkumbin River, the Albanians established the Principality of Arbanon in 1190 with the capital in Krujë.

The Albanian diaspora has its roots in migration from the Middle Ages initially across Southern Europe and eventually across wider Europe and the New World. Between the 13th and 18th centuries, sizeable numbers migrated to escape various social, economic or political difficulties. One population, the Arvanites, settled Southern Greece between the 13th and 16th centuries. Another population, the Arbëreshë, settled across Sicily and Southern Italy between the 11th and 16th centuries. Smaller populations such as the Arbanasi settled Southern Croatia and pockets of Southern Ukraine in the 18th century.. "We can say that all in some way belong to a kind of ethnic category, and often more than one. As an example, I cite the case of Zadar Arbanasi. To understand the problem of the Albanians and their ethnolinguistic (ethnic and linguistic) identity, it is necessary to go into the history of their immigration that goes back to the beginning of the 18th century., etc more precisely: the period from the first migration of 1726, the period of the second migration of 1733, and until 1754, which is considered to be the final year of their immigration. All they moved from three villages from the area of Lake Scutari – Briska, Šestan and Livara. Fleeing from the Ottomans, plague and other troubles, the general provider Nicola Erizzo II allowed them to settle in the area of today's Arbanasa and Zemunik. One part of the population in Zemunik became assimilated with the local population, forgetting their language. These are for example, today's Prenda, Šestani, Ćurkovići, Paleke etc. The second part of the population tried to maintain their ethnic and linguistic identity during these 280 years. On 10 May 2006 marked the 280th anniversary of their arrival in the suburb of Zadar. It was not easy, especially in the beginning, because they did not have their own church, school, etc., and is the only way to maintain their identity and language was verbally.". "Historical Facts. Four villages with Albanian population are located in the Ukraine: Karakurt (Zhovtnevoe) set up in 1811 (Odessa region), Tyushki (Georgievka), Dzhandran (Gammovka) and Taz (Devninskoe) set up in 1862 (Zaporizh’a region). Before migrating to the territory of the Russian empire, Albanians had moved from the south-east of the present day Albania into Bulgaria (Varna region) because of the Osmanli invasion (Державин, 1914, 1926, 1933, 1948, pp. 156–169). Three hundred years later they had moved from Bulgaria to the Russian empire on account of Turkish-Russian opposition in the Balkan Peninsula. Ethnic Albanians also live in Moldova, Odessa and St. Petersburg. Present Day Situation. Nowadays, in the Ukraine and Russia there are an estimated 5000 ethnic Albanians. They live mainly in villages situated in the Odessa and Zaporizh’a regions. The language and many elements of traditional culture are still preserved and maintained in four Albanian villages (Будина, 2000, pp. 239–255; Иванова, 2000, pp. 40–53). From the ethnolinguistic and linguistic point of view these Albanian villages are of particular interest and value since they are excellent examples of a "melting pot" (Иванова, 1995, 1999). Bulgarians and Gagauzes live side by side with Albanians in Karakurt; Russians and Ukrainians share the same space with Albanians in the Azov Sea region. It is worth mentioning that in these multi-lingual environments, the Albanian patois retains original Balkan features."

By the 15th century, the expanding Ottoman Empire overpowered the Balkan Peninsula, but faced successful rebellion and resistance by the League of Lezhë, a union of Albanian principalities led by Gjergj Kastrioti Skanderbeg. By the 17th and 18th centuries, a substantial number of Albanians converted to Islam, which offered them equal opportunities and advancement within the Ottoman Empire. Thereafter, Albanians attained significant positions and culturally contributed to the broader Muslim world. Innumerable officials and soldiers of the Ottoman State were of Albanian origin, including more than 40 Grand Viziers, and under the Köprülü, in particular, the Ottoman Empire reached its greatest territorial extension. Between the second half of the 18th century and the first half of the 19th century Albanian Pashaliks were established by Kara Mahmud pasha of Scutari, Ali pasha of Yanina, and Ahmet Kurt pasha of Berat, while the Albanian wālī Muhammad Ali established a dynasty that ruled over Egypt and Sudan until the middle of the 20th century, a period in which Albanians formed a substantial community in Egypt.

During the 19th century, cultural developments, widely attributed to Albanians having gathered both spiritual and intellectual strength, conclusively led to the Albanian Renaissance. In 1912 during the Balkan Wars, Albanians declared the independence of their country. The demarcation of the new Albanian state was established following the Treaty of Bucharest and left about half of the ethnic Albanian population outside of its borders, partitioned between Greece, Montenegro and Serbia. After the Second World War up until the Revolutions of 1991, Albania was governed by a communist government under Enver Hoxha where Albania became largely isolated from the rest of Europe. In neighbouring Yugoslavia, Albanians underwent periods of discrimination and systematic oppression that concluded with the War of Kosovo and eventually with Kosovar independence.

Ethnonym

The Albanians ( sq, Shqiptarët) and their country Albania ( sq, Shqipëria) have been identified by many ethnonyms. The most common native ethnonym is "Shqiptar", plural "Shqiptarë"; the name "Albanians" (Byzantine Greek: ''Albanoi/Arbanitai/Arbanites''; Latin: ''Albanenses/Arbanenses'') was used in medieval documents and gradually entered European Languages from which other similar derivative names emerged, many of which were or still are in use, such as English "Albanians"; Italian "Albanesi"; German "Albaner"; Greek "Arvanites", "Alvanitis" (Αλβανίτης) plural: "Alvanites" (Αλβανίτες), "Alvanos" (Αλβανός) plural: "Alvanoi" (Αλβανοί); Turkish "Arnaut", "Arnavut"; South Slavic languages "Arbanasi" (Арбанаси), "Albanci" (Албанци); Aromanian "Arbinesh" and so on.

The term "Albanoi" (Αλβανοί) is first encountered twice in the works of Byzantine historian Michael Attaliates, and the term "Arvanitai" (Αρβανίται) is used once by the same author. He referred to the "Albanoi" as having taken part in a revolt against the Byzantine Empire in 1043, and to the "Arbanitai" as subjects of the Duke of Dyrrachium (modern Durrës). These references have been disputed as to whether they refer to the people of Albania.. "It is still disputed by scholars that those Albanoi from 1042 were Normans from Sicily, outhern Italy or if they are in fact the Albanoi large clan of that belongs to the many clans of Albaniansfound in Albanian lands during this time frame.". Historian E. Vranoussi believes that these "Albanoi" were Normans from Sicily. She also notes that the same term (as "Albani") in medieval Latin meant "foreigners".

The reference to "Arvanitai" from Attaliates regarding the participation of Albanians in a rebellion around 1078 is undisputed.. "It was supposed that those Albanoi from 1042 were Normans from Sicily, called by an archaic name (the Albanoi were an independent tribe from Southern Italy). The following instance is indisputable. It comes from the same Attaliates, who wrote that the Albanians (Arbanitai) were involved in the 1078; rebellion of..." In later Byzantine usage, the terms "Arbanitai" and "Albanoi" with a range of variants were used interchangeably, while sometimes the same groups were also called by the classicising name Illyrians.. The first reference to the Albanian language dates to the latter 13th century (around 1285).

The ethnonym ''Albanian'' has been hypothesized to be connected to and stem from the ''Albanoi'',... an Illyrian tribe mentioned by Ptolemy with their centre at the city of Albanopolis. Linguists believe that the ''alb'' part in the root word originates from an Indo-European term for a type of mountainous topography, from which other words such as ''alps'' are derived.. "Linguists believe that the 'Alb-’ element comes from the Indo-European word for a type of mountainous terrain, from which the word 'Alps' is also derived." Through the root word ''alban'' and its rhotacized equivalents ''arban'', ''albar'', and ''arbar'', the term in Albanian became rendered as ''Arbëneshë/Arbëreshë'' for the people and ''Arbënia/Arbëria'' for the country.. "Their traditional designation, based on a root *''alban''- and its rhotacized variants *''arban''-, *''albar''-, and *''arbar''-, appears from the eleventh century onwards in Byzantine chronicles (''Albanoi'', ''Arbanitai'', ''Arbanites''), and from the fourteenth century onwards in Latin and other Western documents (''Albanenses'', ''Arbanenses'')." The Albanian language was referred to as ''Arbnisht'' and ''Arbërisht''.. "Albanian is an Indo-European language, but like modern Greek and Armenian, it does not have any other closely related living language. Within the Indo-European family, it forms a group of its own. In Albanian, the language is called shqip. Albania is called ''Shqipëri'', and the Albanians call themselves ''shqiptarë''. Until the fifteenth century the language was known as ''Arbërisht'' or ''Arbnisht'', which is still the name used for the language in Italy and Greece. The Greeks refer to all the varieties of Albanian spoken in Greece as Arvanitika. In the second century AD, Ptolemy, the Alexandrian mathematician, astronomer and geographer, used the name ''Albanoi'' to refer to an Illyrian tribe that used to live in what is now central Albania. During the Middle Ages the population of that area was referred to as ''Arbanori'' or ''Albanon''. It is clear that the words ''Arbëresh'', ''Arvanitika'', and even ''Albanian'' and ''Albania'' are all related to the older name of the language." While the exonym Albania for the general region inhabited by the Albanians does have connotations to Classical Antiquity, the Albanian language employs a different ethnonym, with modern Albanians referring to themselves as ''Shqip(ë)tarë'' and to their country as ''Shqipëria''. Two etymologies have been proposed for this ethnonym: one, derived from the etymology from the Albanian word for eagle (shqipe, var., shqiponjë). In Albanian folk etymology, this word denotes a bird totem, dating from the times of Skanderbeg as displayed on the Albanian flag. The other is within scholarship that connects it to the verb 'to speak' (''me shqiptue'') from the Latin "''excipere''". In this instance the Albanian endonym like ''Slav'' and others would originally have been a term connoting "those who speak ntelligibly, the same language.. "Prior to the emergence of the modern self-ethnonym ''Shqiptarë'' in the mid-16th century (for the first time it was recorded in 1555 by the Catholic Gheg, Gjon Buzuku, in his missal), North Albanians (Ghegs) referred to themselves as ''Arbën'', and South Albanians (Tosks) ''Arbër''. Hence, the self-ethnonym ''Arbëreshë'' of the present-day Italo-Albanians (numbering about 100,000) in southern Italy and Sicily, whose ancestors, in the wake of the Ottoman wars, emigrated from their homeland in the 14th century. These self-ethnonyms perhaps influenced the Byzantine Greek Arvanites for 'Albanians,’ which was followed by similar ones in Bulgarian and Serbian (''Arbanasi''), Ottoman (''Arnaut''), Romanian (''Arbănas''), and Aromanian (''Arbineş''). It is clear that scholars and Albanians themselves agree that they do not agree on any single etymology of the ethnonym 'Albanian.' A similar predicament is faced by the self-ethnonym ''Shqiptarë''. The most popular scholarly explanation is that it was formed by analogy to 'Slavs' (*''Slovene''), believed to be derived from ''slovo'' ('word'), and by extension, from *''sluti'' ('to speak clearly.') The last explanation semantically contrasts with Slavic ''Niemiec'' ('mute,’'stammering,’'babbling'), and Greek 'barbarian' (from ''barbaros'' 'those who stammer, babble'). Hence, ''Shqiptarë'' could be derived from Albanian ''shqipoi'' (from Latin ''excipere'') for 'to speak clearly, to understand.' The Albanian public favors the belief that their self-ethnonym stems from ''shqipe'' ('eagle') found on the Albanian national flag." The words ''Shqipëri'' and ''Shqiptar'' are attested from 14th century onward, but it was only at the end of 17th and beginning of the early 18th centuries that the placename ''Shqipëria'' and the ethnic demonym ''Shqiptarë'' gradually replaced ''Arbëria'' and ''Arbëreshë'' amongst Albanian speakers. That era brought about religious and other sociopolitical changes. As such a new and generalised response by Albanians based on ethnic and linguistic consciousness to this new and different Ottoman world emerging around them was a change in ethnonym.. "The Albanians of today call themselves ''shqiptarë'', their country ''Shqipëri'', and their language ''shqipe''. These terms came into use between the end of the 17th and beginning of the 18th centuries. Foreigners call them ''albanesi'' (Italian), ''Albaner'' (German), ''Albanians'' (English), ''Alvanos'' (Greek), and ''Arbanasi'' (old Serbian), the country ''Albania'', ''Albanie'', ''Albanien'', ''Alvania'', and ''Albanija'', and the language ''Albanese'', ''Albanisch'', ''Albanian'', ''Alvaniki'', and ''Arbanashki'' respectively. All these words are derived from the name ''Albanoi'' of an Illyrian tribe and their center ''Albanopolis'', noted by the astronomer of Alexandria, Ptolemy, in the 2nd century AD. ''Alban'' could be a plural of ''alb''- ''arb''-, denoting the inhabitants of the plains (ÇABEJ 1976). The name passed over the boundaries of the Illyrian tribe in central Albania, and was generalised for all the Albanians. They called themselves ''arbënesh'', ''arbëresh'', the country ''Arbëni'', ''Arbëri'', and the language ''arbëneshe'', ''arbëreshe''. In the foreign languages, the Middle Ages denominations of these names survived, but for the Albanians they were substituted by ''shqiptarë'', ''Shqipëri'' and ''shqipe''. The primary root is the adverb ''shqip'', meaning "clearly, intelligibly". There is a very close semantic parallel to this in the German noun ''Deutsche'', "the Germans" and "the German language" (Lloshi 1984) Shqip spread out from the north to the south, and ''Shqipni/Shqipëri'' is probably a collective noun, following the common pattern of ''Arbëni'', ''Arbëri''. The change happened after the Ottoman conquest because of the conflict in the whole line of the political, social, economic, religious, and cultural spheres with a totally alien world of the Oriental type. A new and more generalised ethnic and linguistic consciousness of all these people responded to this."

Historical records

Little is known about the Albanian people prior to the 11th century, though a text compiled around the beginning of the 11th century in the Bulgarian language contains a possible reference to them. It is preserved in a manuscript written in the Serbo-Croatian Language traced back to the 17th century but published in the 20th century by Radoslav Grujic. It is a fragment of a once longer text that endeavours to explain the origins of peoples and languages in a question-and-answer form similar to a catechism.

The fragmented manuscript differentiated the world into 72 languages and three religious categories including Christians, half-believers and non-believers. Grujic dated it to the early 11th century and, if this and the identification of the ''Arbanasi'' as Albanians are correct, it would be the earliest written document referring to the Balkan Albanians as a people or language group..

It can be seen that there are various languages on earth. Of them, there are five Orthodox languages: Bulgarian, Greek, Syrian, Iberian (Georgian) and Russian. Three of these have Orthodox alphabets: Greek, Bulgarian and Iberian (Georgian). There are twelve languages of half-believers: Alamanians, Franks, Magyars (Hungarians), Indians, Jacobites, Armenians, Saxons, Lechs (Poles), Arbanasi (Albanians), Croatians, Hizi and Germans.

Michael Attaleiates (1022–1080) mentions the term ''Albanoi'' twice and the term ''Arbanitai'' once. The term ''Albanoi'' is used first to describe the groups which rebelled in southern Italy and Sicily against the Byzantines in 1038–40. The second use of the term ''Albanoi'' is related to groups which supported the revolt of George Maniakes in 1042 and marched with him throughout the Balkans against the Byzantine capital, Constantinople. The term ''Arvanitai'' is used to describe a revolt of Bulgarians (Boulgaroi) and ''Arbanitai'' in the theme of Dyrrhachium in 1078–79. It is generally accepted that ''Arbanitai'' refers to the ethnonym of medieval Albanians. As such, it is considered to be the first attestation of Albanians as an ethnic group in Byzantine historiography. The use of the term ''Albanoi'' in 1038–49 and 1042 as an ethnonym related to Albanians have been a subject of debate. In what has been termed the "Vranoussi-Ducellier debate", Alain Ducellier proposed that both uses of the term referred to medieval Albanians. Era Vranoussi counter-suggested that the first use referred to Normans, while the second didn't have an ethnic connotation necessarily and could be a reference to the Normans as "foreigners" ( aubain) in Epirus which Maniakes and his army traversed. This debate has never been resolved. A newer synthesis about the second use of the term ''Albanoi'' by Pëllumb Xhufi suggests that the term ''Albanoi'' may have referred to Albanians of the specific district of Arbanon, while ''Arbanitai'' to Albanians in general regardless of the specific region they inhabited.

Language

The majority of the Albanian people speak the Albanian language which is an independent branch within the Indo-European family of languages. It is a language isolate to any other known living language in Europe and indeed no other language in the world has been conclusively associated to its branch. Its origin remains conclusively unknown but it is believed it has descended from an ancient Paleo-Balkan language.

The Albanian language is spoken by approximately 5 million people throughout the Balkan Peninsula as well as by a more substantial number by communities around the Americas, Europe and Oceania. Numerous variants and dialects of Albanian are used as an official language in Albania, Kosovo and North Macedonia. The language is also spoken in other countries whence it is officially recognised as a minority language in such countries as Croatia, Italy, Montenegro, Romania and Serbia.

There are two principal dialects of the Albanian language traditionally represented by Gheg and Tosk. The ethnogeographical dividing line is traditionally considered to be the Shkumbin with Gheg spoken in the north of it and Tosk in the south. Dialects spoken in Croatia ( Arbanasi and Istrian), Kosovo, Montenegro and Northwestern North Macedonia are Gheg dialects, while those dialects spoken in Greece (Arvanites and Çam), Southwestern North Macedonia and Italy (Arbëreshë) are Tosk dialects.

The Arbëreshë and Arvanitika languages represent varieties of the Albanian language spoken by the Arbëreshës and Arvanites in Southern Italy and Southern Greece respectively. They retain elements of medieval Albanian vocabulary and pronunciation that are no longer used in modern Albanian language however both varieties are classified as endangered languages in the UNESCO Red Book of Endangered Languages.

Most of the Albanians in Albania and the Former Yugoslavia are polyglot and have the ability to understand, speak, read, or write a foreign language. As defined by the Institute of Statistics of Albania, 39.9% of the 25 to 64 years old Albanians in Albania are able to use at least one foreign language including English (40%), Italian (27.8%) and Greek (22.9%).

The origin of the Albanian language remains a contentious subject that has given rise to numerous hypotheses. The hypothesis of Albanian being one of the descendant of the Illyrian languages (Messapic language) is based on geography where the languages were spoken however not enough archaeological evidence is left behind to come therefore to a definite conclusion. Another hypothesis associates the Albanian language with the Thracian language. This theory takes exception to the territory, since the language was spoken in an area distinct from Albania, and no significant population movements have been recorded in the period when the shift from one language to the other is supposed to have occurred..

History

Late Antiquity

The Komani-Kruja culture is an archaeological culture attested from late antiquity to the Middle Ages in central and northern Albania, southern Montenegro and similar sites in the western parts of North Macedonia. It consists of settlements usually built below hillforts along the Lezhë (Praevalitana)- Dardania and Via Egnatia road networks which connected the Adriatic coastline with the central Balkan Roman provinces. Its type site is Komani and its fort on the nearby Dalmace hill in the Drin river valley. Kruja and Lezha represent significant sites of the culture. The population of Komani-Kruja represents a local, western Balkan people which was linked to the Roman Justinianic military system of forts. The development of Komani-Kruja is significant for the study of the transition between the classical antiquity population of Albania to the medieval Albanians who were attested in historical records in the 11th century. Winnifrith (2020) recently described this population as the survival of a "Latin-Illyrian" culture which emerged later in historical records as Albanians and Vlachs (Eastern Romance-speaking people). In Winnifrith's narrative, the geographical conditions of northern Albania favored the continuation of the Albanian language in hilly and mountainous areas as opposed to lowland valleys.

Middle Ages

The Albanian people maintain a very chequered and tumultuous history behind them, a fact explained by their geographical position in the Southeast of Europe at the cultural and political crossroad between the east and west. The issue surrounding the origin of the Albanian people has long been debated by historians and linguists for centuries. Many scholars consider the Albanians, in terms of linguistic evidences, the descendants of ancient populations of the Balkan Peninsula, either the Illyrians, Thracians or another Paleo-Balkan group. There are insufficient evidences to derive an accurate conclusion and therefore Albanian origins still remain a mystery.

The first certain attestation of medieval Albanians as an ethnic group is in Byzantine historiography in the work of Michael Attaleiates (1022–1080). Attaleiates mentions the term ''Albanoi'' twice and the term ''Arbanitai'' once. The term ''Albanoi'' is used first to describe the groups which rebelled in southern Italy and Sicily against the Byzantines in 1038–40. The second use of the term ''Albanoi'' is related to groups which supported the revolt of George Maniakes in 1042 and marched with him throughout the Balkans against the Byzantine capital, Constantinople. The term ''Arvanitai'' is used to describe a revolt of Bulgarians (Boulgaroi) and ''Arbanitai'' in the theme of Dyrrhachium in 1078–79. It is generally accepted that ''Arbanitai'' refers to the ethnonym of medieval Albanians. The use of the term ''Albanoi'' in 1038–49 and 1042 as an ethnonym related to Albanians have been a subject of debate. In what has been termed the "Ducellier-Vrannousi" debate, Alain Ducellier proposed that both uses of the term referred to medieval Albanians. Era Vrannousi counter-suggested that the first use referred to Normans, while the second didn't have an ethnic connotation necessarily and could be a reference to the Normans as "foreigners" ( aubain) in Epirus which Maniakes and his army traversed. The debate has never been resolved. A newer synthesis about the second use of the term ''Albanoi'' by Pëllumb Xhufi suggests that the term ''Albanoi'' may have referred to Albanians of the specific district of Arbanon, while ''Arbanitai'' to Albanians in general regardless of the specific region they inhabited. The name reflects the Albanian endonym Arbër/n + esh which itself derives from the same root as the name of the Albanoi

Historically known as the ''Arbër'' or ''Arbën'' by the 11th century and onwards, they traditionally inhabited the mountainous area to the west of Lake Ochrida and the upper valley of the River Shkumbin... "The geographical location of the mysterious 'Arbanon' has at last no doubt been settled by the researches of Alain Ducellier. In the 11th century at least it was the name given to the mountainous area to the west of Lake Ohrid and the upper valley of the river Shkumbin..." Though it was in 1190 when they established their first independent entity, the Principality of Arbër (Arbanon), with its seat based in Krujë.. Immediately after the decline of the Progon dynasty in 1216, the principality came under Gregorios Kamonas and next his son-in-law Golem. Finally, the Principality was dissolved in ca. 1255 by the Empire of Nicea followed by an unsuccessful rebellion between 1257 and 1259 supported by the Despotate of Epirus. In the meantime Manfred, King of Sicily profited from the situation and launched an invasion into Albania. His forces, led by Philippe Chinard, captured Durrës, Berat, Vlorë, Spinarizza, their surroundings and the southern coastline of Albania from Vlorë to Butrint. In 1266 after defeating Manfred's forces and killing him, the Treaty of Viterbo of 1267 was signed, with Charles I, King of Sicily acquiring rights on Manfred's dominions in Albania. Local noblemen such as Andrea Vrana refused to surrender Manfred's former domains, and in 1271 negotiations were initiated.

In 1272 the Kingdom of Albania was created after a delegation of Albanian noblemen from Durrës signed a treaty declaring union with the Kingdom of Sicily under Charles. Charles soon imposed military rule, new taxes, took sons of Albanian noblemen hostage to ensure loyalty, and confiscated lands for Angevin nobles. This led to discontent among Albanian noblemen, several of whom turned to Byzantine Emperor Michael VIII. In late 1274, Byzantine forces helped by local Albanian noblemen capture Berat and Butrint. Charles' attempt to advance towards Constantinople failed at the Siege of Berat (1280–1281). A Byzantine counteroffensive ensued, which drove the Angevins out of the interior by 1281. The Sicilian Vespers rebellion further weakened the position of Charles, who died in 1285. By the end of the 13th century, most of Albania was under Byzantine Emperor Andronikos II Palaiologos. In 1296 Serbian king Stephen Milutin captured Durrës. In 1299 Andronikos II married his daughter Simonis to Milutin and the lands he had conquered were considered as dowry. In 1302, Philip I, Prince of Taranto, grandson of Charles, claimed his rights on the Albanian kingdom and gained the support of local Albanian Catholics who preferred him over the Orthodox Serbs and Greeks, as well as the support of Pope Benedict XI. In the summer of 1304, the Serbs were expelled from the city of Durrës by the locals who submitted themselves to Angevin rule.

Prominent Albanian leaders during this time were the Thopia family, ruling in an area between the Mat and Shkumbin rivers, and the Muzaka family in the territory between the Shkumbin and Vlorë. In 1279, Gjon I Muzaka, who remained loyal to the Byzantines and resisted Angevin conquest of Albania, was captured by the forces of Charles but later released following pressure from Albanian nobles. The Muzaka family continued to remain loyal to the Byzantines and resisted the expansion of the Serbian Kingdom. In 1335 the head of the family, Andrea II Muzaka, gained the title of Despot and other Muzakas pursued careers in the Byzantine government in Constantinople. Andrea II soon endorsed an anti-Byzantine revolt in his domains between 1335–1341 and formed an alliance with Robert, Prince of Taranto in 1336. In 1336, Serbian king Stefan Dušan captured Durrës, including the territory under the control of the Muzaka family. Although Angevins managed to recapture Durazzo, Dušan continued his expansion, and in the period of 1337–45 he had captured Kanina and Valona in southern Albania. Around 1340 forces of Andrea II defeated the Serbian army at the Pelister mountain. After the death of Stefan Dušan in 1355 the Serbian Empire disintegrated, and Karl Thopia captured Durrës while the Muzaka family of Berat regained control over parts of southeastern Albania and over Kastoria that Andrea II captured from Prince Marko after the Battle of Marica in 1371.

The kingdom reinforced the influence of Catholicism and the conversion to its rite, not only in the region of Durrës but in other parts of the country. A new wave of Catholic dioceses, churches and monasteries were founded, papal missionaries and a number of different religious orders began spreading into the country. Those who were not Catholic in central and northern Albania converted and a great number of Albanian clerics and monks were present in the Dalmatian Catholic institutions.

Around 1230 the two main centers of Albanian settlements were around Devoll river in what is now central Albania "the Albanians dominated the central regions of what is now the Albanian republic, in the areas which are drained by the Devollit river" and the other around the region known as Arbanon.. Albanian presence in Croatia can be traced back to the beginning of the Late Middle Ages. In this period, there was a significant Albanian community in Ragusa with a number of families of Albanian origin inclusively the Sorgo family who came from the Cape of Rodon in central Albania, across Kotor in eastern Montenegro, to Dalmatia. By the 13th century, Albanian merchants were trading directly with the peoples of the Republic of Ragusa in Dalmatia which increased familiarity between Albanians and Ragusans. The upcoming invasion of Albania by the Ottoman Empire and the death of Skanderbeg caused many Christian Albanians to flee to Dalmatia and surrounding countries.

In the 14th century a number of Albanian principalities were created. These included Principality of Kastrioti, Principality of Dukagjini, Princedom of Albania, and Principality of Gjirokastër. At the beginning of the 15th century these principalities became stronger, especially because of the fall of the Serbian Empire. Some of these principalities were united in 1444 under the anti-Ottoman military alliance called League of Lezha.

Albanians were recruited all over Europe as a light cavalry known as ''stratioti''. The stratioti were pioneers of light cavalry tactics during the 15th century. In the early 16th century heavy cavalry in the European armies was principally remodeled after Albanian stradioti of the Venetian army, Hungarian hussars and German mercenary cavalry units (Schwarzreitern).

Ottoman Empire

Prior to the Ottoman conquest of Albania, the political situation of the Albanian people was characterised by a fragmented conglomeration of scattered kingdoms and principalities such as the Principalities of Arbanon, Kastrioti and Thopia. Before and after the fall of Constantinople, the Ottoman Empire continued an extended period of conquest and expansion with its borders going deep into the Southeast Europe. As a consequence thousands of Albanians from Albania, Epirus and Peloponnese escaped to Calabria, Naples, Ragusa and Sicily, whereby others sought protection at the often inaccessible Mountains of Albania.

Under the leadership of Gjergj Kastrioti Skanderbeg, a former governor of the Ottoman Sanjak of Dibra, a prosperous and longstanding revolution erupted with the formation of the League of Lezhë in 1444 up until the Siege of Shkodër ending in 1479, multiple times defeating the mightiest power of the time led by Sultans Murad II and Mehmed II. Skanderbeg managed to gather several of the Albanian principals, amongst them the Arianitis, Dukagjinis, Zaharias and Thopias, and establish a centralised authority over most of the non-conquered territories and proclaiming himself the Lord of Albania (''Dominus Albaniae'' in Latin). Skanderbeg consistently pursued the aim relentlessly but rather unsuccessfully to create a European coalition against the Ottomans. His unequal fight against them won the esteem of Europe and financial and military aid from the Papacy and Naples, Venice and Ragusa.

The Albanians, then predominantly Christian, were initially considered as an inferior class of people and as such were subjected to heavy taxes such as the ''Devshirme'' system that allowed the state to collect a requisite percentage of Christian adolescents from the Balkans and elsewhere to compose the Janissary. Since the Albanians were seen as strategically important, they made up a significant proportion of the Ottoman military and bureaucracy. They were therefore to be found within the imperial services as vital military and administrative retainers from Egypt to Algeria and the rest of the Maghreb..

In the late 18th century, Ali Pasha Tepelena created the autonomous region of the Pashalik of Yanina within the Ottoman Empire which was never recognised as such by the High Porte. The territory he properly governed incorporated most of southern Albania, Epirus, Thessaly and southwestern Macedonia. During his rule, the town of Janina blossomed into a cultural, political and economic hub for both Albanians and Greeks.

The ultimate goal of Ali Pasha Tepelena seems to have been the establishment of an independent rule in Albania and Epirus. Thus, he obtained control of Arta and took control over the ports of Butrint, Preveza and Vonitsa. He also gained control of the pashaliks of Elbasan, Delvina, Berat and Vlorë. His relations with the High Porte were always tense though he developed and maintained relations with the British, French and Russians and formed alliances with them at various times.

In the 19th century, the Albanian wālī Muhammad Ali established a dynasty that ruled over Egypt and Sudan until the middle of the 20th century. After a brief French invasion led by Napoleon Bonaparte and the Ottomans and Mameluks competing for power there, he managed collectively with his Albanian troops to become the Ottoman viceroy in Egypt. As he revolutionised the military and economic spheres of Egypt, his empire attracted Albanian people contributing to the emergence of the Albanian diaspora in Egypt initially formed by Albanian soldiers and mercenaries.

Islam arrived in the lands of the Albanian people gradually and grew widespread between at least the 17th and 18th centuries. The new religion brought many transformations into Albanian society and henceforth offered them equal opportunities and advancement within the Ottoman Empire.

With the advent of increasing suppression on Catholicism, the Ottomans initially focused their conversions on the Catholic Albanians of the north in the 17th century and followed suit in the 18th century on the Orthodox Albanians of the south. At this point, the urban centers of central and southern Albania had largely adopted the religion of the growing Muslim Albanian elite. Many mosques and tekkes were constructed throughout those urban centers and cities such as Berat, Gjirokastër, Korçë and Shkodër started to flourish. In the far north, the spread of Islam was slower due to Catholic Albanian resistance and the inaccessible and rather remote mountainous terrain.

The motives for conversion to Islam are subject to differing interpretations according to scholars depending on the context though the lack of sources does not help when investigating such issues. Reasons included the incentive to escape high taxes levied on non-Muslims subjects, ecclesiastical

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