Written by: Nehat Hyseni. Translation Petrit Latifi

Abstract

This study examines the Orthodox Arbanasi of Vranje and its surroundings as a historically significant, yet largely assimilated, component of the region’s ethnic structure prior to the consolidation of the Serbian element. Drawing primarily on the works of Jovan Hadži-Vasiljević, the chapter analyzes the origin, identity, and mechanisms of assimilation of this population, which he explicitly identifies as Arbanasi—non-Serbs—who had already adopted Orthodoxy and were partially Slavized by the late nineteenth century. Through direct quotations, onomastic analysis, and regional comparison, the study demonstrates that these communities were autochthonous inhabitants rather than products of Serbian migration. Their Albanian origin is reflected in personal and family names later transformed into Slavic forms, as well as in parallels with Orthodox Albanian groups in Preševo, Bujanovac, eastern Kosovo, Niš, Toplica, and North Macedonia. The assimilation of the Orthodox Arbanasi occurred through several interrelated mechanisms: religious integration into the Serbian Orthodox Church, rapid linguistic shift from Albanian to Serbian within one or two generations, onomastic Slavicization, and administrative incorporation following the inclusion of Vranje into the Serbian state after 1878. Although Serbian historiography later appropriated these families as “old Serbs,” Hadži-Vasiljević’s own accounts preserve clear traces of their non-Serbian origin. The case of the Orthodox Arbanasi illustrates a silent but highly effective process of ethnic assimilation that contributed decisively to the disappearance of Albanian identity in Vranje.

In his works on southern Serbia, Jovan Hadži-Vasiljević identifies a layer of old inhabitants in Vranje and its surroundings, whom he describes as “Arbanasi” or “old”, and who in his time were already Orthodox and partially Slavized.

This category represents the Orthodox Albanians, a historically important component of the ethnic structure of Vranje, before the consolidation of the Serbian element. This chapter aims to analyze the origin, identity and mechanisms of assimilation of the Orthodox Arbanasi, relying on direct quotations, onomastic analysis and regional comparison.

Hadži-Vasiljević clearly uses the term Arbanasi to distinguish this population from the Serbs:

“In Vranje and its surroundings there were old Arbanasi families who over time accepted Orthodoxy and the Serbian language.” (Hadži-Vasiljević, J., Vranje).

This quote is essential because it acknowledges non-Serbian origins, confirms religious and linguistic change, and describes a process of assimilation, not Serbian migration.

The aboriginal nature of the Orthodox Arbanasi in Vranje and its surroundings

Another repeated formulation is:

“These are old, native houses”! In the terminology used by Hadži-Vasiljević, “starosedelački” means the population before the arrival of the new element, which excludes Serbian colonization as their source.
Their ethnic origin and onomastics. The Orthodox Arbanasi bear names that are originally Albanian, but later Slavicized. These names are the same as those of the Orthodox Albanians of Preševo, Bujanovac, Eastern Kosovo or the Preševo ​​Valley and Masurica.

Their relationship with the Serbian Orthodox Church, unlike the Latins (Catholics), the Orthodox Albanians assimilated more quickly, because they had the same confession as the Serbs, were more exposed to Serbian ecclesiastical education, Serbian religious administration, and the changing of names in the registers of the Serbian Orthodox Church.
Hadži-Vasiljević notes that their Arbanasi origin is barely remembered today.

The mechanisms of assimilation of Orthodox Albanians in Vranje and its surroundings were religious (formal), i.e. the transition from local Albanian Orthodoxy → to institutional Serbian Orthodoxy.
The second mechanism of assimilation of Orthodox Albanians – Arbanasis in Vranje and its surroundings was linguistic: Albanian → Slavic, relatively rapid disappearance, “digestion” of the Albanian language into the Slavic – Serbian one within 1–2 generations.
Onomastic mechanism: Albanian names → Slavic forms and patronymics with the suffix “iq”, “viq”, “oviq”.

The administrative and political mechanism was present especially after 1878, with the integration of Vranje into the Serbian state.
Orthodox Arbanasis as “old Serbs”. A key element in the Serbian narrative is the appropriation of these families as “old Serbs”. Hadži-Vasiljević does this, but at the same time preserves traces of their origins, “by origin they are not Serbs, but today they are.”(Hadži-Vasiljević, J., Južna Srbija). This is a clear acceptance of ethnic assimilation.

Regional comparison of the phenomenon of the Orthodox Albanians of Vranje with the surrounding area is analogous to the Orthodox Albanians of Niš, the Orthodox Albanians of Toplica and the Orthodox Albanians of North Macedonia. In all cases we have autochthonous → Orthodoxy → Slavization → ethnic extinction.

Conclusion

The analysis of the Orthodox Albanians of Vranje, Hadži-Vasiljević proves that they are “autochthonous Albanians”, were present before the Serbian colonization and were assimilated through the church, language and administration, and were included in Serbian historiography as “old Serbs”.
This layer constitutes the central link in the disappearance of Albanian identity in Vranje, more silent, but more effective than physical expulsions.