Written by Rexhep Dedushaj. Translated and edited by Petrit Latifi.

The Plav and Guci Region is one of the Albanian regions that has a very sensational history, about which unfortunately very little is known. It is a correct statement of the elders of this area that there was not a day that something did not happen here to be noted in history. But alas, there was no one! Some event has been mentioned in the folk songs sung in men’s odes, generation after generation, accompanied by the lute, or gifteli (sharki).

Rare journalists or foreign diplomats who have visited this place on the occasion of some great event have noted or written about it. They often used the rumors of travelers they met on the way to Cetina or Prizren, on the basis of which they then compiled reports for their governments. This gives us to understand that the notes are few and not so reliable, because they suffer greatly from the lack of knowledge of the places – toponyms and people they are talking about.

So, when one reads them, it is difficult to guess which village or which person they are talking about? For example, what happens with the village of Nokšić, which a consul calls Nevshok?! Slavic historians, especially Montenegrin ones, have written much more about the history of these territories, but it is understood that they are very one-sided and not realistic.

How can I say, they have mainly grappled with their own problems… Many books can be considered as such, especially those written during the Yugoslavia of the Karadjordjevics or after 1978. For example, “Vatra sa Komova”, published by a group of authors in Belgrade, in 1978. Meanwhile, in Albanian history, very little has been treated of this region.

The most important events have been briefly mentioned, such as those from the League of Prizren, or some others, such as in the books of Ajet Haxhiu: “Hasan Prishtina” and “Shota e Azem Gálica”, in that of Dr. Hakif Bajrami: “A.P. Bajram Curri” and some others. There are also several other books that deal with some historical episode or war from this region, such as: “Lahuta e Malcisé” by Gjergj Fishta, Xheladin Gosturani’s book: “Jakup Ferri” etc.

But, taken as a whole, considering the sensational history of these regions, this is very little, and what is even worse, these writings also have many flaws. (1). In this direction, a local author, the veteran of the LAC from Gucia – Mustafa Memiqi, who in 1989 published in Belgrade the book entitled “Plav i Gusinje u proslosti” (Plava and Gucia in the past), which suffers greatly from one-sidedness, from ignorance of Albanian national history and from the permanent care not to destroy the “community-brotherhood” proclaimed by the Yugoslav monists.

Therefore, it can be freely said about this book that it is a sister of that “Vatra sa Komova”?! As an identical example for comparison, the treatment of the problem of Vermoshi can be taken. Read: “Imena tadasnjih stanovnika ovog sela u cjelosti su slovenska” (Are the names of the then inhabitants of this village entirely Slavic?).

In the end, from Memiqi, a sworn Titoist and propagandist of the non-existent “Muslim” nation, instead of the Bosnian one, nothing more was expected. Because, as Acad says. Mark Krasniqi: “Those scientists, those who take up the pen to obscure the scientific truth, having certain goals, as the people say, lose their way right from the start. This has happened to many authors who have dealt with Albanian issues from a historical, ethnographic, anthropological, etc. perspective.

First of all, they ignore scientific sources that do not go in their favor, thus making an impermissible selection in science, and this is even a kind of falsification. On the other hand, they do not recognize or want to recognize what has been achieved in Albanian science on certain problems, although Albanian scientists are more competent in Albanological studies, where they have achieved remarkable results. In addition, they do not know the Albanian language at all, without which ethnographic, geographical, folkloristic, etc. research work cannot be carried out.

Due to their lack of knowledge of the language, but also due to their constant tendency, some such authors make ridiculous mistakes and falsifications even in relation to the explanation of the toponyms that we encounter in the field”. (3). Memiqi also tries to obscure the scientific and historical truth in his study of Plave and Guci, as he b. the word Zarunica he adapts to “Zharovnica”, the neighborhood of Plave – Pergejavorre he baptizes “Pernjavor”, Nokshiq – “Novshiqe”, etc.

Starting from the fact that Serbo-Montenegrin historians have always tried to distort and tarnish the glorious past of our people for their expansionist purposes, and in particular they have done and continue to do this with the region of Plave and Guci, I took the courage, as a son of this land, to give my modest contribution and to enter a laborious work to write the history of these Christian lands without having any pretensions to say the last word on this.

However, let this first attempt of mine be an impulse for future generations, to strive even more seriously to work in this direction, with the hope that one day, living in the common homeland, God willing this to happen as soon as possible, they will find new inspiration for such a high mission. Is it truly a national misfortune and tragedy when your history is written by others!?

And this tragedy is all the greater when it is written by the centuries-old enemies of our people. In my first attempts to write the history of these regions, I have always tried to base myself on the existing documents of the time found in various archives, most of which have been published here and there but in a “systematized” way in the Serbian or Albanian language, which I have had the opportunity to find in libraries in Albania, Greece, Turkey and recently in the USA (where I have been in exile since January 1989), as well as in the libraries of Gucia and Plava.

Then in the archives of museums in Cetina, etc. But I have also found strong support in the materials (facts) I collected from the people, from the elders (their memories), starting from the early days of my youth, while I was a student at the Normal School of Peja. When we talk about the material I have collected in the field, it should be mentioned here that this has been a very difficult and dangerous job, especially in the years before the Plenum. of Brioni in 1966.

At that time, the elders, most of whom had spent the best days of their youth in prison and had something to say, were reluctant to talk about the past: “I don’t want to deal with politics” – they would say: Of course they did this out of fear that someone intended to provoke them. Therefore, in most cases, I had to take notes indirectly, listening to their conversations among themselves when they came to stay with the Kostërs or Mihtarërs – with the laborers.

Then, we saw them, parties and other popular manifestations. The elders from whom the material was collected were mainly born in the last twenty years of the 19th century or in the first twenty years of the 20th century. While after 1967, I was more persistent in this work, but the elders were also freer, more talkative, more communicative. The material gathered in this way, in various ways and forms, for known reasons “stood still” until the eighties.

In 1986 I began to publish some of these materials in the newspaper “Rilindja”, of course those “that were permitted” at that time with thematic content from LAÇ, being careful about “ideo-political suitability” and always “not scaring the state’s donkey” – as Nastradini used to say!? But the publication of this material, how to say, without gloves, I began to publish, or broadcast it here in several media outlets of the Albanian diaspora in the USA as well as in “Flaka e Vëllazërimit” of Skopje, “Studime Historike” of Tirana, etc. (4).

I take advantage of the opportunity to thank all of them heartily. In particular, I would like to thank my fellow countrymen (the elderly, of course), who were aware of the events described in this book, some of whom were also direct participants in them, thus writing the history of this region with their blood, for their unstinting help in recounting the various events as they really happened, so this very valuable material, which as you will see, I will use extensively in this book.

Signed: REXHEP DEDUSHAJ NY, October 1992.

The Kreshnik region of Plavë and Gucië is a beautiful tectonic valley, deeply embedded in the crook of the Bjeshkët e Nemuna Mountains, which in the shape of the letter S turned upside down <• surround on all sides, starting with Çakorri, Qafë e Dlellit, Bjeshkët e Babine with Bogiqet, Horollaci i Hotit, I Jori, Bjelici, Romani, Kamlemi, Rokopeci, Trqjani with (herbaje, Libovica, Zeletini with Grebe and ending with Vizitori i Nikë Sykaj.

Through these mountains, many mountain passes are also “passed” that allow This region has a connection with the world through the following routes: the Çakon, Dielli and Bogiqe Passes – with the Dukagjini and Kosovo Plateau, the Vranica and Bor Passes – with the Gjakova and Tropoja Highlands, and the Jezerca Passes (the Peak of Peja) and Vermoshi – with the Dukagjini, Shkodra and Shkodra Mountains, or Podgorica and beyond. While the Lim Valley connects this region with Montenegro and the Sandzak.

So, as can be seen, the circular rings of the mountains do not prevent the region from being a transversal of quite difficult roads in the Balkans. This means that this, as an integral part of the central region of the Balkan Peninsula, has a very favorable position that connects the Adriatic Sea with the eastern parts of the Balkans.

Plavë Valley with the Old Visitor Plavë Lake is located at an altitude of 900-950 m. Its mountain range reaches an altitude of over 2000 m. Protected from strong winds – by the surrounding mountains, it has a suitable climate with short, cool summers and long, snowy, but not too cold summers. While spring and autumn are not so hot and rainy. The geological and meteorological properties – forests, and thick layers of humus, as well as the abundant atmospheric precipitation, have enabled springs, streams and brooks with permanent, clear and transparent water to appear on every side of this lake.

The trade routes that once passed through this region flow into the Skafkaci River – which originates in Vuthaj, in the Ropojani Valley, in a basin-shaped plain that the people call Syni i Skafkaci. The Skafkaci, together with several other streams or streams – as they are called here) flows into the Vruja, after passing the picturesque “te Hartini” Waterfall and the deep canyon – Gerrle.

While the Vruja, taking with it the Ali Pasha Guci Springs (which also originate in the plain, the Rokopec River) and the Sheu (spring) of Doli – flows into the Luče. In Luçe, the Griçori (Gerçari) also flows, and all together, including some streams from Bor and Vizitori (such as the Sheu i Madh i Martinajve) flow into Lake Plav. Lake Plav is glacial, picturesque and very rich in delicious fish.

From this lake originates the Limi, which also takes with it dozens of other streams from Vizitori and the slopes of Cakorr and Qafes së Diellit, such as: Komarusha, Gjyriqi, etc. and continues across Montenegro. Therefore, its geographical position, geomorphological composition, relief, hydrography and climate of this region make it a special geographical, botanical, zoological, etc.

Gucia with its valley in the corner of the “world” A small region, but very rich in natural wealth: forests of all kinds (especially fir and pine), pastures and meadows rich in more than 5000 h. that enable the development of livestock. Meanwhile, the river valleys, especially the Plav, Gucia and Murina districts, are suitable for agriculture and tree-growing, because they are rich in fertile soil – about 2000 h. and abundant water for irrigation. This region also has considerable underground resources (in Bor – coal, box…), but unexplored and unexploited at all? All has natural beauty with numerous primary lakes such as the Ridi, Vizitorit, etc.

Because agriculture and horticulture require more physical labor, the peasants of this area have been mainly oriented towards livestock. Of the trees, plums, apples, .lanilla, walnuts and cherries are most often cultivated, while of the cereals: corn, barley, etc. Of the vegetables: potatoes, onions, cabbage, beans, etc. The auxiliary branches of the economy of this area are also fishing, jute, forestry and, in recent times, very little industry – mainly the processing one, while less handicrafts, markets, etc.

On the slopes, at the foot of the mountains, at an altitude of 900 – 1500 m. separated from each other, small settlements are located. While across the fields, around the rivers and roads, the largest and densest villages are located, among which are the towns: Plavë and Guci. In total, it includes 29 small and large settlements. PLAVA – According to a legend, its name derives from the time of Roman rule. It is connected with the name of the emperor Fluvius II li vi us).

It is thought that this name could be used to call the emperor Vespasian, who ruled in the years 69-79 AD, or Tomlacian I, who ruled from the years 81-96 AD. This is what J. Ekaru thinks… This legend can be believed only if it is true that the Lim River got its name from the word “Limes” which means “water”. If this river existed at that time as a border between the slats, or provinces, then surely a castle-city was built at its entrance to guard that border?

Although, today there are no traces whatsoever (but no archaeological excavations have yet been made for this city), nevertheless in Roman maps and documents we find I lava as a Roman settlement, which proves that this city has existed since that time, or even since the Illyrian period? According to some later notes we understand that around I ‘I. iva some parts of pillars from the construction of that time, some sculptures, corners of arches, parts of old walls and foundations, which unfortunately have not been preserved.

Even the forts (forts) of the city “Gradée” and “Çeligrad” are believed to date from this time when they experienced great prosperity (i.e. from the Roman period). (10). But, for today’s Plavë, where it is now located, it is believed to have been established in 1619, when it was first mentioned as a settlement. Until then, we find it only as a name: Krahina (Zhupa) e Plavës, Nahia e Plavës, et).

In the second half of the 19th century, this city had 300 houses with more than 3,500 inhabitants, while in the surrounding villages there were about 1,000 inhabitants. (12). The following villages lie around Plavë:

VELIKA – Once an Albanian village, mostly Shalian, and now their descendants consider themselves Montenegrins. ARZHANICA – Albanian village, which has been displaced, and now the majority is Montenegrin. NOKSHIQI – Also Albanians, but who moved after the Second World War?! METEHI and KOMARUSHA (Komoraça) – Albanians – “Muslims”. (1. DREZOVICA (Brezovica) and PEPAJT – With a mixed population: Albanians (in the process of moving) and Montenegrins. Within Drezovica, near Martinaj, there is also a neighborhood inhabited by Albanians – “Muslims”: SHARKINAJT. JASENICA, GJYRIQI, HOTI and ZABELI – Albanian villages, except in Gjyriq which also has some Montenegrin houses. HAKAJT – Albanians and Albanians – “Muslims”. VONOSELLA – Montenegrins and Albanians – “Muslims”. GUCIA – THE CITY OF KELMENDI and this city is believed to have existed since Roman, or Illyrian, times.

The star-shaped sewage pipes, discovered here, are difficult to identify as being from Roman or Ottoman times? Have no other excavations been done? (14). According to the records describing the Sandzhak of Shkodra, at the beginning of the 17th century, Gucia had 100 families. 237 Ottoman soldiers were stationed there. While in 1485 it had 121 families.

In 1611 the first castle was built in Gucia. In this castle and in the city, in the second half of the 19th century, there were 680 houses with more than 4000 inhabitants, among whom were 50 Orthodox families,who live separately in a certain neighborhood. (16). Around Gucia lie these villages: MARTINAJT – Albanians. DOSUGJËJA with ZAGRAJË – Albanians – “Muslims”. GËRÇARI – Albanians and Montenegrins. DOLI AND VUTHAJT – Albanians.

When we are on the Vuthaj, it should be noted that half of them – Valbona (with Selimaj and Kukaj), and Çeremi (with Ahmetaj, Goçaj and Dedushaj) were included within the political culture of Albania, and the rest not?! But during the elaboration of the subject we will treat them as undivided until 1948, since until then they had not even accepted and respected that union.

KOLINA, KRUSHEVA and BUDOVICA – Albanians – “Muslims”, and VISHNJEVA and KUKAJT – Albanians. It should be noted that the majority of the entire population in this region are from the Keimend tribe (more than 27 fraternities – mahal-lë), which gives us to understand that the Gucia region itself is part of Kelmend, forcibly separated from it!? Then come those from the Kuç-Duçiqët, Garçeviqët, Gërgoviqët, Ivanoviqët, Llazovićët, Mariqët, Vujoševiqët, ‘lurkovićët, Vuçeviqët, Arsovićët, Drakullovićët, (Drekalović), and Vukotićët – who today feel themselves to be Montenegrins who settled here between 1730-1750.

Also in the Kuci language there are Albanians, Ferraj, for example, and Albanians – “Muslims” – as some of them want to call themselves today, for example, Radoncićët, etc. There are Shalians – in Velike, Doli, Guci and Plav. Berishes – in Pepa), Guci and Arzhanice. Hotians – in Hot, Plav and Guci with Dosugje. Then: Trieshjanes, Gruemiras, Rugovas, Kastratas, Grudes, Shkrel, etc.

Montenegrins living in this region, in addition to the Kucas that we highlighted above, there are also Vasovicas, Piperas, Bratonozhicas, Moracas, etc. who, like Uskoks, fleeing from the blood feuds, found refuge and rented land and pastures in the begluks of Plav and Guci, serving the local rulers faithfully. The leaders were especially those who embraced the Islamic religion, such as the Radoncics of Guci, the Olevics of Plav, etc.

That everyone, both Albanians and Montenegrins, have jealously preserved their tradition, with the exception of a part of Albanians who, starting in 1912 (after the Montenegrin occupation) have lost the Albanian language as their mother tongue (but not Albanian traditions and customs: faith, manhood, generosity, etc.) and today consider themselves “Muslims”?

Is this an artificially invented nation by the Yugoslav communist leader that was “given” to the Bosniaks of Bosnia in 1971 and that created confusion in other areas of the former Yugoslavia (in Sandzak, Plav, Guci, and even in Gora and Dragash!). So a Titoist policy, which went in favor of confusing the lemshas in the already confused Balkans. As can be seen, the glorious historical past in this region has brought national and religious (Catholic, Orthodox and Islamic) diversity.

The various events during the Illyrian and Roman times, Slavic colonization, the arrival of the Turks, the events during the League of Prizren, the Balkan Wars and the First and Second World Wars have left an indelible mark on this region in terms of that diversity – religious and national. This is a region with an extremely rich history. It has always participated in the glorious wars for national and social liberation, constantly causing havoc to all foreign invaders.

Reference

Author: Rexhep Dedushaj, The Plav-Gucia Region through the Centuries “Krahina e Plav e Gucis Neper Shekuj”. 1993. Edited and translated by Petrit Latifi.