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Das Balshas-Geschlecht , waren es Serben oder Albaner?

Erstellt von Albanesi, 29.06.2005, 19:49 Uhr · 4 Antworten · 1.826 Aufrufe

  1. #1

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    Das Balshas-Geschlecht , waren es Serben oder Albaner?

    Hier ein Arberesh (Italo-Albaner) gibt bekannt das er von denn Balshas abstammt!

    Aber waen diese wirklich serbischer Herkunft die Balshas oder albanischer ?

    Oder serbisierte Albaner !

    169. Paolo Barcia Florence, Italy

    Heard of us from: By surfing the net.
    Villages: Palazzo Adriano, Palermo, Sicily
    Surnames: Barcia
    Comments: My father died when I was stilla youngster and not interested in the history of the family. However (I must have been 9 years old at the time I remember my grandma showing me some old documents and telling me that our famimy came from the Montenegrin-Albanian Balsha. I scantily recall her telling me of a Giovanni Balsha (Ivan?) coming to Italy in the XV century, at the head of a corp of 500 horsemen, to help king Ferdinand 1st of Naples against the French.

  2. #2

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    Nun im Albanien Bartl-Buch steht über die das sie wahrscheinlichserbischer Herkunft seien !

    Aber ich habe was interresantes über diese Fürstengeschlecht gefunden:

    In the second half of the fifteenth century, the Catholics of northern Albanian had a pivotal balancing role between the Serbian kingdom and the Ottoman power. On some occasions, they fought on the side of the Orthodox Serbs and sometimes on the side of the Muslim Ottomans. The Albanian local chieftains had no state organization and no unifying political system able to unite all Albanians. The Albanian Catholic identity was not very strong either. Even though the Albanians were emerging as one people, they had not yet formed a nation. The question as to the reasons why this population clung to its Catholic identity while surrounded by Orthodox Christians is a mystery that faith alone cannot explain. The mystery becomes even deeper when one looks at the numerous cases of dual identity, which mix Catholic/Albanian with Orthodox/Serbian names from one generation to the other, or sometimes within the same generation and the same family (Kaleshi, 1975: 125-138).

    In most of the region, the Albanians lived in close contact with the Orthodox Slavs. There were very few territories that the Albanians could claim as their own. They lived in the mountains, making their living mostly as shepherds, while the Slavs lived in the plains and the valleys. The two groups were involved in trade with one another. Quite often, there was identity confusion among rich Albanians to whether they were Serbs or Albanians. Obviously, they were speaking both languages and the same confusion existed in the matter of religion.

    There were two attempts at the creation of a unified Albanian chiefdom. That happened only after the Ottomans had established their presence in the neighborhood and already weakened Slav political influence. Balshaj II (or Balsha) established the first chiefdom, Skanderbeg who established the second (Institut d’Histoire et de Linguistique, 1967: 83).

    The Balshaj (or Balsha) was an important family ruling over the northern Albanian territory from 1360 to 1421. Balsha the Elder was a vassal of the Serbian lord Etienne Dusan. After Dusan’s death, Balsha grew more independent politically and, after subjugating all the Albanian and Serb lords of northern Albania and Montenegro, he created a vast chiefdom with Shkodra as its capital. His three sons Strazimir (1362-1372), Gjergj (1372-1378), and Balshaj II (1378-1385) ruled after him. Balshaj II was replaced after his death by his grandson Gjergj II (1385-1403), and then by Rugine, daughter of Balshaj II, and Balshaj III (1403-1421) (Institut d’Histoire et de Linguistique, 1967: 12-14, 17, 58-59, 61-62). They became rich through trade and marriage. The principality of Shkodra reached the summit of its power under Balshaj II (Hutchings, 1996: 35; Institut d’Histoire et de Linguistique, 1967: 59).

    Albanian nationalist historiography claims that Balshaj II founded the first Albanian national state. This state is said to have controlled large territories including “Himare, Vlorë, and Berat in the south down to the river Bune (in Montenegro) and to Prizren in the north” (Institut d’Histoire et de Linguistique, 1967: 7, 59). It is also said that the territory was already known under the name of Albania, “a country unified through its language, its traditions and through its cultural and political links” (Institut d’Histoire et de Linguistique, 1967: 7).
    It is clear that Albanian historians have tried to use the Balsha to assert the claim of modern Albania over some Greek, Serb, and Montenegrin territories. Most probably, their authority did not reach the south of Vlorë and, in the absence of an organized state, was purely nominal in many areas. Catholic historiography is less ambitious and describes the chiefdom as covering only “half of Albania unified for the benefit of Catholicism” (Rance, 1997: 50).

    Reality is more complex.
    Balsha II was probably of ethnic Albanian origin, but a careful analysis of his actions shows that his national consciousness was not well pronoun Certainly, he was a warlord who had been more successful than other warlords in expanding the territories he controlled towards the Adriatic coast and towards the south. However, it is difficult to speak of the existence of a ‘state,’ first of all because that entity had none of the institutions of a state, such as a court, a government, a judicial system, a budget, et cetera. The K[/b] essentially ruled Balsha’s chiefdom. The second reason is that the sovereignty of the Balsha’s chiefdom was limited by his status in terms of the Serbian rulers. He was an unreliable vassal, but he was still a vassal nevertheless.

    As far as the Catholic aspect of this chiefdom is concerned, it appears that it was related mainly to Balsha’s Albanian identity. Although this Albanian identity was established by the mid-14th century, its origin raised many questions. Sufflay thought that the Balshas were of Vlach origin (Sufflay, 1924: 204), while most probably they belonged to a clan with a mixed Albanian and Vlach identity.
    Weigand discovered the presence of a Balsha family in a group of early Albanian families in Romania (Weigand, 1927: 223). In the late thirteenth century, the Balsha family was Serbianized to a great extent, so they started using the Serbian name of Balsic ( !!!!!!!!!!!!!!!!! AHAAAAAAAAAAAAA 8O :!: !!!!!!!!!!!!!!!).
    For a long period of time, they appeared to be fairly integrated into the Serbian political system. At that time --early fourteenth century-- they were Orthodox Christians. It seems that when the Nemanjid State collapsed, the Balsha family withdrew from the Serbian political scene and went back to their Albanian Catholic roots.

    Balsha II became a Catholic in 1369 (Jirecek, IAF: 239-240). Even though his whole family had converted as well, it is difficult to estimate what it meant for him to be Catholic. Possibly, he felt that Albanian Catholicism was part of his cultural heirloom.
    Catholicism was the religion of the mountains, while Orthodoxy was the religion of the urban centers. Probably he was at ease with both and saw no contradiction, due to his unawareness of the broader political consequence of the theological debate.

    The Balsha chiefdom had no organized clergy, no recognized ecclesiastic authority and no specific religious policy. This is exactly the aspect that distinguishes him from Skanderbeg who was the first Albanian chieftain who understood how to use religion for the furtherance of his political objectives. The Balsha benefited from the breakdown of the Serbian state of the Nemanjids under Dusan’s son, Tsar Uros. While still recognizing Uros’s authority, the ruling Balsha managed to maintain substantial local independence.

    In 1371, the Serbs were defeated by the Ottomans at the battle of Maritsa in Bulgaria and Uros died childless. That was the end of the Nemanjid dynasty. The Balsha took advantage of the vacuum to extend their territory eastward into southern Kosovo and to take control of Pec and Prizren. That put Balsha’s chiefdom at the junction of two important Serbian states -- the state of King Lazar and its rival kingdom of Vuk Brankovic -- who Balsha was trying to play against one another.
    However, soon Brankovic drove the Balshas out of Kosovo and took control over Pec and Prizren. The Balsha lord was obliged to negotiate a closer alliance with King Lazar and married one of his daughters. In 1385, Balsha II was killed during a skirmish. Already the Balsha’s chiefdom was under pressure from other Albanian warlord families such as the Dukagjin and the Thopia of Durrës. This situation obliged his successor Gjergj II to seek alliance to protect his southern border and become a Turkish vassal (Reinert, 1993: 170-179).

    In 1388, the Balsha’s forces probably cooperated with the Turks in southern Bosnia. Although nationalist Albanian historians claim that Gjergj II took part in the famous battle of Kosovo Polje, it has been proven that on the day of the battle Gjergj II was in Ulcinj in southern Montenegro (Islami, et al., 1967: 238; Pollo, et al., 1969: 222; Gelcich, 1899: 154-156).

    Skanderbeg is often presented as a Catholic hero, as a champion of Christianity (Xhuxha, 1995: 131; Micunco, 1995: 33). Skanderbeg is an Albanian national hero and all Albanians are convinced that he spent his whole life fighting the Ottomans (renamed Turks in Albanian history). The real story is more complex and Skanderbeg’s Catholic identity, in the modern sense, is questionable.

    As a sign of the ambiguity of his situation, Gjergj Skanderbeg Kastriote had two names, one Christian (‘Gjergj’) and one Muslim (‘Skander’), to which he added the Turkish title of ‘Beg’ (Lord). The Kastriote family was a feudal family of warlords, very much in the tradition of the Balshaj. They had come from west Kosovo and established themselves in present north central Albania in the migration wave, which shifted many Albanians southward. The exact date when his family migrated is not known. It seems that Skanderbeg’s grandfather had already established himself in the region. The Kastriote family probably did not migrate alone and one can assume that their extended clan moved with them.

    Gjergji Skanderbeg was raised as a Muslim in Istanbul and became an Ottoman familiar with the Ottoman culture. At a much later period, he returned to Catholicism, mostly for political reasons. Skanderbeg personal religion was probably more syncretic and it is most probable that he believed both in Jesus and in Mohammed as many Albanians did at the time. However, Skanderbeg had the genius to understand the political use he could make of his Catholic identity.

    The two episodes of Balshaj and of Skanderbeg are of tremendous importance both for the formation of Albanian nationalism and of Albanian Catholic consciousness. These two episodes have been obscured by the myths surrounding them. Modern Albanian historians try to point to the chiefdoms of Balsha and Skanderbeg as the proto-states of modern Albania, showing that the concept of an Albanian state already had substance before the creation of Albania in 1913.

  3. #3

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    Ziemlich gute Info , also handelt es sich um eine ursprünglich albanische Fürstenfmilie das sich wahrscheinlich unter Zar Dusans Herrschaft sich zum Orthodoxen Christentum sich konverierten liess und ihren Namen serbisiert hatten und sie mussten serbische Prinzessinen heiraten und somit konnten sie ihre Ländereien behalten und sogar erweitern , sie herschten ja auch in Kosovo , als die Serbenherrschaft zu Ende ging , ließ er sich nämlich wieder zur ursprünglichen katholischen Glauben zurückkehren und interresierte sich nur für sein eigentliches Land Albanien das er mit Skanderbeg gegen die Osmanen verteidigte!!

  4. #4
    Avatar von lupo-de-mare

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    Es zeigt deutlich, was für ein Völkergemisch die Stämme auch in Nord Albanien speziell waren und sind.

  5. #5

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    Die Nord und Südalbanischen Stämme so wie wir in den Bartl-Buch sehen und lesen , mochten sich eigentlich nie , sie haben sich damals bekämpft besonders die Thopias und die Balshas , bis die Osmanen für sie alle eine Gefahr stellte und zusammen alle Stämme in Lezha von Shen Kolli Kirche die Liga ausrief , der Rädelsführer und General war Georg Kastrioti alias Skanderbeg!

    Zu dieser Liga gehörten die Arianiti, Dukagjini, Balsha, Thopia, Muzaka, Zaharia die für 25 Jahre die Osmanen in Schach halten konnten!

    Besser erging es denn Montenegriner!

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