Professional Documents
Culture Documents
(A critical review to Mr. Frashëri’s paper on Himara: “Conversation with the Greek
historians” )
“The Dilemma about Himara. based on the Greek studies... it comes Prof.
Frasheri...” was the over-all title of the papers published in the newspaper Korrieri. It was a
series of papers about the history of the region that we all belong to in “Himara-Club”. The
article had a promise that we will have an opportunity to read a book later (which turned out
to be a book on Himara History, a unique case for a specific region published by the Albanian
Academy of Sciences) and in 2005 by the book of the same author K. Frasheri in July 2005.
Ben Andoni (from Vuno of Himara) wrote the introduction for each of the papers of
Mr. Frasheri. It’s worth mentioning the introduction written for the last of papers as it
contained the indication that the Albanian readers, usually very sensitive even to the
mentioning of the name of Himara, stayed quite to these papers. Andoni wrote the following:
“Both Greeks or Albanians, whatever they are, should not forget something: that Himara is
Himara above all. With this logic in their minds, Himariotes fought against Turks and
everybody they didn’t like, without any attention on nationality. This is how people of Himara
are made of. They have their own opinions more sacred that of that of different curses or
different invitations about collaboration offered by beggars. What remains pure in the very
end is their different mentality”.
My first question while reading the paper of Mr. Frasheri was to whom this paper was
directed to? I would guessed that Mr. Frasheri as a historian should be directed to the general
public, including that of Himara, for clarifying some hot questioned topics. It obvious for
those who knew something about the debate, that there are different standings even contrary
ones, and he could choose as target of his work as recognized professional to give
explanations (including here the option that this topic should be enlighten even further).
Another option was to address the question by the nationalistic rhetoric perspective, not
understand yet that the Himariotes will not accept whatever other people declare them to be.
The second choice would have been less preferable for any historian, as the Himariotes can
and will write their own history after they will be convinced by the facts, like they were doing
it all these years.
3. A letter of Eqerem bej Vlora and the “unknown” response of Spiro Milo
Another example of the same mentality comes from a famous Albanian nationalist
Eqerem Bej Vlora. In his memories book, he describes the war in Himara mentioning Spiro
Milo, another name important for the history of Himara. Here is the text published in
Albanian language: “Meanwhile, I wrote another letter to the commandant of the Greek army
in Himara, colonel Spiro SpiroMilo, who without any remorse called himself the leader of
Himara (Archegos tis Himara). I knew him personally very well and his clan that still lives in
Himara and I can affirm that we had a kind of friendship. We were divided by the political
viewpoints and there we were opponents. Spiro Milo’s point of view is on the side of Greek
nationalist for whom the religious backwardness always tried to merge Himara with Greece.
On the other side I was Albanian nationalist, but at the same time even as a loyal follower of
the Ottoman – Turkish state’s principle. Despite this, I can say that I respected this family,
because it was famous for their character, loyalty towards their friends, bravery and
persistence. I knew very well that my letter in these circumstances shouldn’t have any
influence. Despite this, I wrote it saying that Albanians whether they are Orthodox or
Muslims, are brothers. I mentioned their Albanian origin of his (Spiro Milo) family and
begged him not to cause bloodshed between populations of the same country, otherwise, we
would attack.
Of course, I received no answer. Instead of that, a strong Cretan-Himariote
detachment assaulted the pass. This what Eqerem Bey Vlora writes in his “Memories”.
The other part of the story is that, although Eqerem Bej Vlora denies it, there has been
an answer to this letter addresses to him and Shefqet Gjoleka by Spiro SpiroMilo dated
December 12, 1912. Here is its text as reported by Cassavetti D. J. in his book “Hellas and the
Balkan Wars. p 237-239: “You say that Italy and Austria will settle the Albanian principality:
we are waiting its erection we shall rejoice at such an event, for even in that case we shall
prove ourselves brothers toward that principality for our noble sentiments are ever the same
and will not alter for we shall not forget that you are our brothers that have been separated
from us denying your religion. Is it really necessary to remind the inhabitants of Kuçi that 90
years ago they were still Christians and that they have relatives among the inhabitants of
Himara? The very name of Gjoleka shows the religion to which Shefket Bey’s ancestors
belonged.
And for your threats I believe they meant neither for Spiro Milo nor for the inhabitants
of Chimara, for even the children of Gjoleka know that we are as much used to Mausers and
Martini rifles as they are. It is another who threatens while concealing himself behind, but
that other has himself never fought, nor have his ancestors. . Somebody is hiding behind him.
But this somebody is fighting neither for himself nor for his forefathers”. This is the answer
written by Spiro Milo, the origin of whom according to Eqerem Bey Vlora is from Progonati.
4. “The Greek language is spoken by almost all the men- captain Leak
After this rather long argument, let’s turn our attention back to Mr. Frasheri. He
claims that a proof that people of Himara aren’t Greeks can be also found in the works of
English major, Martin Leak. “The Greek language is spoken by almost all the men, and the
Italian by those who lived abroad; but the women in general know little of any language but
the Albanian”. The phrase is rightly cited. And it should be taken in consideration.
This is important as Leak, in contrast to Edward Lear, knew some Albanian. In fact, he
even has published a study of an Albanian language.I would like to draw attention in the fact
that Leak stayed only one day in Himara and according to the habits of those years, women
were not shown in front of the guests. Lear writes later more about this habit. “When I asked
Anastasi” (Lear’s companion from Vuno KVJ) “why his wife and his mother did come for
lunch he answered that women never eat with men. And his wife Mariana will come and stay
with them during lunch”. Therefore it will hard for Lear to know what women speak. Of
course it might be possible that Leak might heard the women’s conversation in the kitchen
like there is a possibility to doubt in his saying that women spoke mainly only Albanian.
Another thing that attracts attention is the name of the brotherhood in Himara, which
Leak note it down in Greek language. Zaho Jorgji which is noted in English Zakho Ghiorgi
and in Greek letters is written as Ζαχαρίς Γεωργίουι; the tribe/fisi or brotherhood Koykadhes
is noted as Κωγνκάδεες while the leader Andrea Polo is written in English like Andrew Polus
and in Greek letters like Aνδρέας Πόλoς.
One thing is clear from the reading of the Lear’s and Leak’s memories - both
Englishmen testify that the people of Himara have spoken Greek language.
But, there is one but. It should be noted that although they might be good observers,
they spent a very short time in Himara. Lear slept there only 4 nights (24, 25, 26 and 27 of
October 1848 –of which three nights in Vuno and one night in Palasa); while Leak has slept
in Himara only night (on 11 September 1804). Therefore, the two Englishmen testimonies
should be taken in consideration with the necessary precautions, especially if we have other
reports.
I will try to bring a proof that sometimes some observations are not true. Hobhouse,
the traveler companion of Lord Byron wrote that “The Albanese is a mixture of Greek, Italian
a country language” and undoubtedly I shouldn’t rely on his affirmation. (Even some quotes
that have been said to come from the wise Erasmus of Rotterdam who have never visited
Himara or without giving us the facts from where he took this information).
B. THE MISSION OF THE BAZILIAN MONKS IN HIMARA
1) The greek Neofitos Rodinos was baptised as “Arberesh from Sicily” by K. Frasheri
We are lucky as Himara has other alternative sources of information. One of the most
important comes from the beginning of 1700, one century before the two Englishmen visited
the area. I am referring to the mission of the Bazilian monks, mentioned even by Mr. Frasheri
in his work on Himara.
Mr. Frasheri writes: “It is enough if we shortly mention the local mission in Himara in
1633 and that the first missionare was Neofit Rodinoi, who is mentioned in the documents as
Monakus Grekus. Neofit Rodinoj was an Arberesh from Sicily. The mission found support of
the inhabitants living in Himara since the very beginning. At the same time, it encountered the
objection of the Archbishop of Yaninna and later that of the Patriarch of Istanbul, who did
not hesitate to curse those who join the missionaries especially against those villages like
Vuno and Himara where the mission has its own centre”.
Latter talking about fast spreading of the Islamism in the province of Himara, he cites
Schiro (one of several missionaries in Himara) that reports “that from 1729 till now have
remained Christian only 14 of the villages among 3 (Himara, Drimades and Palasa) were
referred as the villages where people of Greek nationality live (“di natione greci”) while the
others (Iliasi, Vuno, Kallarati, Piluri, Qrparo, Piçeras, Lukova, Shen Vasili, Kudhes, Nevica,
Lekursi) are populated with inhabitants of Albanian nationality(“di natione albanesi”).
Mr. Frashëri continues “This is the first affirmation about the villages of Himara
coastal area where it is mentioned that they are of Greek nationality. We are not able to
explain the source only of this assumption which is in contradiction with other assumptions
that are noted in the documents from the previous centuries. Schiro is the contradiction with
another his affirmation where he says that it i was imperative for the people of Himara to
learned by heart the Christian doctrine in the form of the dialogue in the public places in
Greek or in Albanian “.
Let’s put aside the origin of Rodinoi for whom Mr. Frasheri pretend that he is
Arbëresh. Not because being Arberesh has something wrong, but as even Rodinoi’s surname
shows that he is from the famous Rodos Island. This fact is also mentioned by Dhimiter
Shuteriqi who quotes Korolevsky, an expert on Rodino life, who writes that “his surname
means with origin from Rodos, a famous island in the Mediterranean”.
2. Mr. Frasheri is “not able to explain the sources of the account” reported by Skiroi
Mr. Frasheri says that he is “not able to explain the sources of the account” that is
writing about 3 villages of Palasa, Dhermi or exactly “Drimades” and Himara are of Greek
nationality. We should emphasize that according Nilo Borgia, the same Schiro had wrote
three relations to the Holy See (or Propaganda Fide). It’s is important to mention two of those
that mention the ethnicity of Himara.
The first had been done in 1729 and says “Primieramente questa provincia, che
anticamente era popolatissima di cristiani, presentemente non ha piu che quattordici ville. Le
quale professano la legge di Cristo nel rito greco; cioe Cimmara capitale della provincial,
Drimades e Balasa di natione greci; Egliates, Vuno, Caloghirates, Piluri, Clapero,
Pichierassi, Luculo, S. Basili, Gdezzona, Nivizza e Licunis di natione albanesi”. This is the
same Mr. Frasheri analyzes.
The third report from 1730-1735 says: “Himara, the province of Epirus that lies
between two chains of between Vlora and Delvina, above the abyss of which lies many
villages, through the bishopal city of Himara (after which the whole region is called) of
Himara), Dhermi or Drimades and Palasa that are inhabited by Greeks, while the other are
Albanians obeyed by the Ottoman rule “.
So, there is not an accident, as Mr. Frasheri mentioned, but a confirmed data, always
according to the publication of Nilo Borgia. And we would like to go back to the Englishmen
travellers In contrast to them, Schiro is not only passing by Himara - he lived there and for a
long time. Schiro came first in 1716 to Himara and stayed there until 1729- 13 years. Later,
he returned and stayed in the period of 1730 to 1735- five more years. Here we could see that
Schiro has a long term experience, which cannot be skipped that easily as Mr. Frasheri does
with his phrase “that it cannot be explained” (“nuk është në gjëndje të shpjegohet”). Schiro’s
relations to Holly See should be taken in consideration seriously as Schiro had a contact with
the people of Himara for period of time that is 1,000 times longer than that of Lear and 5,000
times longer than that of Leak. I believe that we should stop arguing any longer.
3. “We loved and appreciated them a lot in comparison to other Greeks”-Nilo Borgia
In his description of the missionaries in Himara, Nilo Borgia cites an author when
writes: We loved and appreciated them a lot in comparison to other Greeks who hate so much
Latins. It is true that Greeks of Himara love and appreciate the missionaries mainly because
of their interest to educate their children, but this is not against the missionaries’ strategy,
instead is a tool for arriving to the main target”.
4. Interpretation of the antagonism between the Catholic mission and the Orthodoxy by
the Albanian historians.
The most of the Albanian historians that have dealt with the history of Himara never
neglect to point out the antagonism that existed between the Catholic mission and the
Orthodox church/priests. Even Shuteriqi and Frasheri pay a special attention to this. As if they
would want to show “Here are good and there are bad guys”.
But we should clarify that this “hate” is not specific for Himara and has a good
explanation in that the anger is greater the closer you are with the one you hate. This is what
happened between two sects of the Christian church in the previous centuries. Mazower gives
a typical example of this antagonism when he reports about the conversation between an
Orthodox monk and the Catholics missionary in Kios Island in 1694. “I would prefer to
become a Turk instead of joining you Latin’s that you do anything except hate us and
prosecute us”. Castellan brings another supporting evidence when explaining the Balkans
history of 1425 he reports a high Byzantium official says that “better to see the turban in the
middle of the capital city that the Latin mitre”.
C. THE SUBSCRIPTION IN THE CHURCHES
While discussing religion in Himara ,Mr. Frasheri’s argues the Albanian origin of
inhabitants, mentioning the churches of Dhrimadhes “That the inhabitants of this area are not
Greeks, can be supported by the inscriptions of 1751 in the walls of the church Ipapandis in
Dhrimadhes, where are mentioned two inhabitants of Dhrimadhes. These are priest Papa Ilia
Leka and Andon Starat Gjika - both names of which undoubtedly are of Albanian
anthroponomy”. I believe that Mr. Frasheri refers to the names Leka and Gjika when he calls
them as an Albanian onomastics.
We should make clear first that Dhrimadhes, where this argument comes from, has (if
I am not wrong) more than 30 churches and in the town of Himara there have been more than
80 of churches. To argue that the inhabitants are Greek, because in one church out of 30
churches there is an inscription that could tell for Albanian inhabitants, is very wrong. The
late Theofan Popa in his book “Inscriptions in Albanian churches” reports eights such
inscriptions at different eight churches in Dhrimadhes. (The one that is mentioned by Mr.
Frasheri is number 826 in the page 323 of the book). But the same names appear in the church
of Saint Friday (Ag. Paraskevi), the church of John the Theologue, Gospel church
(Ungjëllimit) and that of Saint Thanasi (Ag. Thanasi). Considering the names such as Lek,
Gjon, Gjikë as pure Albanian is not correct, admitted even from Albanian scientists (see
Androkli Kostallarin) that define these names as adapted and with Christian origin. Perhaps
we should remind that Illyrian/Albanian names are such as Bardhyl, Teuta, Dardan, ecc. I
have an impression that Mr. Frasheri has been too fast coming to these conclusions.
One of the myths of Albanian history is violent conversion to Islam. Many of
historians, whose work had been translated in Albanian, have discussed this conversion. Here
you can read Sheville Castellan, Mazower, etc. Todorova, a Bulgarian, notes in her book that
“although there were clear cases of violent conversion, the biggest part falls under the
category of those that are not obliged with violence named as voluntarily euphemically”
(eufemikisht vullnetare).
1. In three Greek speaking villages Greek is the first language and not vice versa.
On the one hand, I would like to take part on the debate for the dialect used by the
inhabitants of Himara. But on the other hand, this is worthless because if they speak Greek the
historians should focus on how come that this language is spoken particularly in those 3
villages (Palasa, Dhrimadhes and Himara itself) and not in the others. In particular it will be
important to explain this as for the period from the 17-th century onward, people living in
other villages (Vuno, Kudhesi, Pilur and Qeparo) spoke another language, the Albanian one.
Let me correct Mr. Frasheri that in three Greek speaking villages Greek is the first language
and not vice versa. And of course there should be done special analysis in order to find out
why the lament songs are in Albanian language. This is what I would like to call a behavioral
enigma .
Mr. Frasheri’s has done a correct analysis of hypothesis about the origin of Greek
language spoken in these three villages favoring that of trading relations and commercial
exchange with the Greek Islands. This hypothesis is mentioned even in the book of Petro
Marko, the most famous writer from Dhrimadhes.
2. “The inhabitants of Himara region (among which are only 3000 people that have always
spoken Greek and that all derive from the same, one root although it is distant in time they
are all of Greek origin)-from Eqerem bej Vlora
But they are others that don’t agree with this hypothesis. To Mr. Frasheri paper, it isn’t
mentioned the argument Eqerem Bej of Vlora where he said: “The inhabitants of Himara
region (among which are only 3000 people that have always spoken Greek and that all derive
from the same single root, although distant in time, they are all of Greek origin) they have
gone that far in their Helenistic tendency, proves that they were people with more character
than their compatriots”, and although they are my adversaries, I have always honored and
respected them “. I believe that it cannot be doubted about the Albanian nationalism of
Eqerem Bej of Vlora and as such it should be found an explanation for this reference, if
acceptable.
In the papers of many historians, it is often felt the smell of modern times. With this, I
would like to say that they are many of those who envision the Turkish or the ancient world as
one with states, borders, passports and visas. This is very superficial point of view. We should
recall in our mind that up to the 18 century there were no nation states as we have them
nowadays. Even the ancient Greeks were united once in four years during the Olimpics games
and after the games are over, Sparta, Athens, Thebe, Megara can be enemies as they were
with Persians.
3. “until 1726 the name Albania was unknown in the region of Shkodra and till now we do
not have proves that have been known in any other region of Albania”-- Ludwig Van
Thalloczye
I would agree with some authors who affirm that in the Albanian historiography exists
a confusion of the terms Illyria and Illyrians and Epirus and Epirotes. Perhaps it would be
better to ask the geographers of ancient times.
One of those, Straboni, writes in his book “Geography”: “Now Epiriotes are 14 tribes.
According to Theopompus the most famous tribes among them are Chaones and Molossians.
They had ruled the whole Epirus, Chaones earlier and later Molossians. Molosians
strengthen their powers partly because of the family of their kings that were part of the
Achides family and partly because of Dodona’s oracle that was in their territory, an old
oracle recently recognized.. Now the Chaonians and Thesprotians and immediately after them
the Chasopeids (deriving from Thesprotia) dwelt in the coast from Accroceraunian mountains
up to Ambracian bay and have a very rich place. If you depart from the country of
Chaonians and travel from the east (where is the sunset) toward the direction of Ambracia
and Corinthus leaving with Ausonia Sea on the right and Epirus on the left, is about 1.300
stades. In the middle of this passage is Panormus, a huge bay in the centre of Cheraunian
Mountains and after these mountains comse Onchesmus (present Saranda) another bay
toward the western part of Corfu. Then follows another bay, Kasiopea, which is distant
1.7000 stades”.
Another serious name of ancient history, New Plinus writes “Epirus in general starts
at the Accroceraunian mountains and includes Chaones, Thesprotians and Antighonus, place
of Aron with bad smell of chicken or birds, Kestrinians, Perbanians where is situated Pindus,
Chesopians, Driopians, Selonians, Helopians, Molosians where Dodona and Zeus temple
known by oracles are situated and Thomar mountains with 100 streams that suffle in their
feets, a mountain that is mentioned by Theopompus”.
According to the data available, the Illyrians spread from Danube (north) to the area
where Shkodra is nowadays (South). Of course, taking in account the expansions and
invasions that might have occurred.
Mr. Frasheri states that “Helen historians look at the people of Himara as of Greek
origin. These people have once in the history emigrated from Greek region to the coastal area
of Himara where they live nowadays. While the antic inhabitants of this area were Chaonians
who according to their ethnicity belong to Illyrians”. I might be wrong, but in the map of
Straboni, the Chaonians are located in the region named Epirus, a different region from both
Illyria and Macedonia. (This should be known well and not confused. Otherwise Pyrrus
would be called as Pyrrus the Illyrian, while Skenderbeu would be called prince of Illyria and
not of Epirus. If the contrary was to be true, then in 1830 Napoleon would declare the Ilyrian
province to be governed by the famous Fouche, to be located south from Vlora and not in
Slovenia and Croatia). By treating these terms geographically and not ethnically, we could
finally clarify the mentioned confusion that has been created.
1. (Vlora KVJ)… where Albania ended was ‘il fine dell Albania’” – the end of
Albania- Konstandin Jirecek
Let me turn back to the paper of Mr. Frasheri. “Corcondilo Clada, who was according
to Greek historians was leader of the” Greek” colony supposed to be located in Himara. He
was stradiote from Corona and not from Man. He is descendant of Clada tribe, an arvanite
community of Corona. For the Albanian origin of the C. Clajda we can bring
documents....More, the Albanianship of C. Clada and his followers should explain also their
participation in the expedition led by the son of Skenderbeu. Let me comment the assumption
which says that C. Clada and his warriors staid in Himara during the expedition of John
Kastrioti at that time. Before that let me note that none of these documents doesn’t include
any testimony that can qualify Clada’s warriors as Greeks”.
“None of these documents doesn’t include any note that qualifies Clada’s warriors as
Greeks”. With this phrase Mr. Frasheri has entered in a special chapter of the history of
Albanian medieval times – the stradiotes history, where Himara deserves a special chapter.
But there is another viewpoint on Clada’s origin –that of Paolo Peta who wrote in his book
“Stradioti - soldati Albanesi in Italia” “Stradiotes-Albanian soldiers in Italy” which was
published in Italy in 1996. On the page 87 it is written….. “In 1480 after peace between
Venice and Sultan the Albanian area of Morea was in danger because of the revolt of group
of warriors led by the Greek stradiote Corkondilo Clada”.
[Here let me note for those who do not know the author, Paolo Peta, that he is
Arbëresh with parents from Piana degli Albanesi and he was working as director of editing
and revision of legislations in the Senate of Italian Republic till 1999. On his death day, 14
January 1999 was a meeting of the Senate of the Italian Republic where its members
expressed a deep sorrow about the death of Dr. Paolo Peta as one of the best representatives
of the Senate’s administration].
3. One more wrong estimation of Frasheri “The name Corkondil Clada or Cladian
had not encountered in the popular tradition of Himara area.
General Dimitri Leka-“ my Greek faith or trust”.
Mr. Frasheri writes that “finally the name Corkondil Clada or Clada had not been
encountered in the popular tradition of Himara area”. Maybe Mr. Frasheri haven not read a
book of Mr. Dimitri Nina published in 2004, in which it is said that Corkondil Clada was a
courageous “kapedan” from Dhrimadhes, a friend and fellow soldier of Skenderbeu. Close to
the houses of the families Milo, Thimio and Vasili Milo in Dhrimadhes even today exists a
square named Clada.
In the book of Dimitri Nina is noted another name discussed by Mr. Frasheri, too. This
is Dimiter Leka. While Mr. Frasheri says “even one the most outstanding commandant of this
regiment who had the highest military degree was Marshal Dimiter Leka, Albanian of
Dhermi”. Paolo Peta, already mentioned before, in his book when it comes to this name
writes that: “His career was devoted to the king’s belief and trust that used to call him my
faithful Greek ”. Not quite the same as Mr. Frasheri.
Another reason that is brought to argue about the origin of the Himariotes is cited
when is discussed the participation of the people of Himara in Assembly of Lezha by Marin
Baleti, author of the most famous book on Scanderbeg, who wrotes: “In this historical
meeting they were represented from Andrea Topia, a purely noble Albanian. The Topians
were known were known as the rulers of Ulysses’ Himara. And Himara is a mountainous
place that is situated opposite to Corfu where live the indomitable people that are brave, not
to say combative people who are usually called Himariotes or people of Himara”.
If I am not wrong this paragraph is brought into our attention to demonstrate that
people of Himara had been represented in this important Assembly by their leader Andrea
Topia. The implication is that they are Albanian. And if this is correct, then Mr. Frasheri
should make clearer to us his passage in his new book “Skenderbeu his life and works ”
(Skënderbeu-Jeta dhe Vepra): “Contemporary historians one of them is J. Fallmayer in (VII,
672) confirmed that Gjergji Arianiti besides the other areas, possessed also Vlora, Kanina
and Himara… But as for Himara things are different. Himara was never in feudal possession
as well it was never obedient to nobody. With Arianiti Himara was only in alliance
relationship, as later with Skenderbeu”.
This fact is confirmed by Mr. Frasheri himself in his book by presenting a map given
at the end where are shown all Albanian feudal possessions. It is interesting to see below the
feuds of Venetians, of Dukagjini, of Spani, Dushmani, Kastrioti, Arvaniti, Muzaka, and
Gropa families, clear as well a special area called by Frashëri as the Community of Himara
(Bashkësia e Himarës). This map is basically the same as the map of Himara’s present seven
villages therefore we could use it to define what is Himara and what is Labëria.
It seems to me that Mr. Frasheri should decide which version he wants to support –
people of Himara had or have not been ruled by a feudal. In fact, Frasheri presents both
versions where one is expressed in his article while another one in his book. This doesn’t
make honor at all to him.
I could continue with my questions to Mr. Frasheri about the selection of data, he has
presented in his paper. As I have read and I can’t let myself to be manipulated, I allowed
myself to be in the position of the “devil’s advocate”. I am sure that more people, and
specifically more Himariotes, who will read Mr. Frasheri’s work, will have the same
problems. Not because, we want to prove something, but because we want to know something
more about our region. In our peninsula have been prevailing two big criteria’s of defining
nationality: language and religion. People of Himara have had always only one religion
Orthodox Christian. It is not Himariotes’s fault if the biggest part of Albania changed religion
and we affirm this truth without any prejudice. Indeed this is their business (because we
respect other’s choice as we like reciprocity). We, Himariotes, can say that we have already
made our choice and is on our honor that we kept our religion. Considering the language, we
have shown that we are both close to those who speak Albanian and those who speak Greek,
bringing an example to be taken positively and as a merit.
Mr. Frasheri’s paper is, in my humble opinion, clearly another example which shows
that Albanian historians are not serious and that they are still writing in the guided by “old
fashion” nationalism. Maria Todorova in her book “Imagining the Balkans”, Oxford
University Press 1997, p. 183 writes: “The history of this type...was translated into an equally
single-minded mission: to shape national consciousness, legitimate the nation-state and thus
fullfill an import social function...... It is, morever...... not simply ignorance of the history of
neighboring nations, but a conscious effort to belittle, ignore, deride and even negate”. Of
course, we hope that with all reasons or arguments given to him, Mr. Frasheri will write it
better and more seriously in his book.
Here let me quote Robert Elsie who writes for Albanians: “Let them live mindedness,
nationalism, and ethnocentrism and let them become EU and world citizens”. We as people of
Himara have learned and left behind these bad habits as result of our history.
Himara is the region from where men and women like Damiani, Kanarisi, Dhimitër
Leka, Petro Marko, Janko Pali, George Tenett, Andrea Vreto, Petro Cani, Robert Drenika,
Anastas Kristofori, Neço Muka, Dhimiter Varfi, Dhimiter Anagnosti, Spiro Milo, Lefter Çipa,
Gjike Bixhili, Bartolomeo Mitre, Jani Kocani, Agllai Zoto, Nase Beni ecc. come from. But it
belongs to all those unknown men and women in the history that have set their seals in the
behaviour of the region of Himara and its inhabitants; that haven’t have any prejudices; that
have been open to the world and are cosmopolitan in their genes; that have loved education
and knowledge with all their heart even when without schools and not educated; that have
lived in harmony with everybody surrounding them: Labëria, Mirdita, Shkodra, Korça, Corfu,
Napoli, Venice, America, Argentina, Greece, Italy, without having a complex and national
pride; that have practiced democracy even in the most hard conditions and have never gave up
their independence; that have been fighting against anybody who wanted to rule them without
taking into consideration who they were; and above all who loved their country of origin as it
is – rough, sun-burned, difficult, with twitches and creeks, with mountains and sea; a country
that is open to all people, without national prejudice that the others projected on them. This is
why I share the same opinion with Ben Andoni quoted in the beginning of this paper, hoping
on his sincerity.