By Dr. Qazim Namani
In the field of education and culture, Albanians did not enjoy their rights to be educated in their native language. Catholic Albanians had their own schools in Prizren, Gjakova, Peja, Janjevo, and Stubël, but the teaching was conducted in Italian. Muslim Albanians were forced to attend classes in Turkish. [1]
For the territory of present-day Kosovo, we do not have extensive data regarding the development of culture and education until the Tanzimat reforms. It is known that previously there were several religious schools in the cities, where the children of employees in the Ottoman administration were educated.
When in the 19th century, the more Islamization of the population strengthened, the more the influence of Islamic culture became evident, especially among the population living in the cities. The Serbs had already obtained consent from the Ottoman Empire in 1836 to open two primary schools in Prizren. In 1848, the Serbs had also opened schools in Gjakova, Peja, Vushtrri and Gracanica. [2] Before the Tanzimat reforms, the opening of schools was done by religious communities, while after the Tanzimat reforms, the government also began to take an interest in opening schools.
In the second half of the 19th century, the Albanian population developed a desire to open schools in their native language.
The Ministry of Education in the PO was established in 1857 and the level of investment in culture and education in the Albanian territories was very low. During 1883, 180,795 groshes were spent on schools in the territory of the Vilayet of Kosovo. [3]
To prevent this cultural movement of the Albanian people, the Ottoman Empire began to open state primary schools with Turkish curricula. State schools in the territory of present-day Kosovo have been opened very little since 1876. [4] During this time, mejtepes were opened and mosques were built in order to destroy the national feelings of the Albanian people, taking advantage of their assimilation and subjugation. Despite the mission of Muslim clerics to teach the Turkish language, the Albanians, for the most part, managed to preserve their national language and traditions.
At this time, the Turkish government had allowed Serbia, which was supported by Russia, to open schools in the Serbian language within the administrative territory of the PO. Regarding the spread of Serbian schools in the territory of present-day Kosovo, the newspaper “Prizren” at that time, which had begun to be published in Turkish and Serbian, wrote that a beautiful school should be built in every village with over 100 houses. [5]
In 1888-89, in the Vilayet of Kosovo without the Sanjak of Skopje, Serbia had opened 24 schools for boys and 4 schools for girls with 38 teachers, not counting the Bogoslavina (religious school) in Prizren, which had 92 students and 2 teachers. [6]
In the Vilayet of Kosovo, the following types of schools were opened: Sibijan, mektebes, which were maintained by the people and were mainly located in villages. In some cities, state primary schools such as Iptidaje and pro-gymnasium Ruzhdije were also opened. In Skopje, a normal school and a high gymnasium Idadie were opened. In other cities of the Vilayet of Kosovo, there were madrasas that trained Muslim clerics. [7] Sibijan were mektebes that did not have specific programs, did not have a register or timetable when work began. They mainly worked with young children who from the first days were forced to memorize prayers in Arabic without knowing the content of the prayers. [8]
Seeing the great desire that Albanians had for culture and education in the Albanian language, as well as their strategic interests, Austria-Hungary and Italy had opened schools in the Albanian language for the Catholic Albanian population in several places in the Vilayet of Kosovo. [9]
Austria-Hungary financed schools in Prizren, one for girls and one for boys with 80 students, in Gjakova an elementary school, in Peja an elementary school with 30 students, in Zym an elementary school with 50 students, in Ferizaj a private school, in Janjevo a school, in Letnica a school since 1888, in Skopje a school with 103 students. [10]
In Albanian schools opened for Catholics, Muslim children had also begun to study, but the Turkish government took measures against the parents of children who attended these schools. Albanians, in every gathering they had, put forward their demand for education in their native language. In a gathering held in Fushë Kosovë in February 1901, led by Haxhi Zeka from Peja, the opening of schools in the Albanian language was requested. [11]
The Turkish government was pursuing all Albanians who owned books in the Albanian language. This is best described by the correspondent of the newspaper “Drita” when he wrote that whoever has books should put them in a bag and hand them over to the state bodies, writing that woe to him who is found with a book that talks about Skanderbeg. [12]
During this period, there were cases where people, as autodidacts, learned to read and write in Albanian, but were imprisoned simply because they were found with Albanian books in their hands. [13]
Mihaceviv Lavro, who had the opportunity to travel through the Vilayet of Kosovo in 1907, wrote that: Regardless of the danger, people read Albanian newspapers and books, through which they awakened love for the homeland and gained knowledge about the political situation of the time. [14]
In the 19th century, when the Bishopric of Prizren was in Greek hands, education in the Serbian language in these regions was provided through church school communities. The inclusion of Kosovo in the framework of Serbian national and political-educational propaganda had a great impact on cultural and educational life. [15]
Serbia in Kosovo established the church school communities as its own local administration bodies and provided strong support with its comprehensive aid, considering them its own schools. [16]
In the third phase from 1890-1912, the number of Serbian schools in Kosovo increased significantly. Based on documents, it is proven that in these schools the following were taught: The position of the great powers regarding the Vilayet of Kosovo, the reforms in Turkey, the issue of Deçan, the conflicts between the bishops of Raša and Prizren, etc. [17]
Education in the Serbian language during the 19th century in Kosovo developed under the direct influence of Serbia. [18]
Among the main subjects taught were Christian education for up to 2 hours per week and the Serbian language for up to 10 hours per week. [19]
The Catholic Albanian population was taken under the protection of Austria-Hungary and Italy. These states had opened schools in several places of the Vilayet of Kosovo. These schools, thanks to the activities of Albanian patriots, became centers of the development of national consciousness. [20]
Regarding the opening of Serbian schools in Kosovo, the newspaper “Prizren” which had begun to be published in Turkish and Serbian also wrote. There it wrote with sympathy announcing the Vilayet’s order that a beautiful school be built in every village with more than 100 houses. [21]
Thanks to the activities of the Serbian government, the Serbian population in terms of education had almost the same rights as the Serbs in Serbia. The Vilayet of Kosovo without the Sanjak of Skopje had 24 schools for boys and 4 for girls, with 38 teachers, not counting the Bogoslavina (religious school) in Prizren, which had 92 students and 8 teachers. [22]
For the Albanian Catholic population in the late 19th and early 20th centuries, Austria-Hungary and Italy opened schools in the Albanian language in northern Albania. In Prizren, one for girls and one for boys with 80 students, in Gjakova a primary school, in Peja a primary school with 30 students, in Ferizaj a private school, in Zym a school with 50 students, in Janjevo a school, in Letnica a school since 1888, in Skopje a school with 103 students. [23]
At a gathering held in Kosovo Polje in February 1901, led by Haxhi Zeka from Peja, the issue of Albanian-language schools was raised. Albanians raised this issue at each gathering. [24]
At the end of the 19th century, when attempts were made to open schools in the Albanian language, the PO opposed the teaching of Muslim Albanian students using the Latin alphabet. At the beginning of the 20th century, this position was also maintained by the Ottoman government, which took power in 1908. These measures prompted the Albanians to rise up in revolt to protest the injustices being done to them. In this period, it is worth mentioning the contribution of Hasan Prishtina, who sent several young people from Kosovo to the Albanian pedagogical school in Elbasan. [25]
The Turkish Ministry of Education sent books in Albanian for primary education to Kosovo, but in Arabic letters.
In the city of Pristina, in addition to sending books, P. Osman through his people spread propaganda among the people about the admiration of some insignificant figures that were included in these books, about the Arabic letters, by introducing some Latin letters into them. Discontent was created among the people and uprisings were caused, which were extinguished by the Turkish army.
At the time of the distribution of these books, the elements mentioned in Kosovo were propagandizing among the people, saying: we told you to learn the Latin letters, you did not accept, now the Turkish government will force you to learn by force and will demand from you bidat (inventions contrary to the Muslim religion). [26]
The influence of Greek propaganda was great because of the privileged position of the Patriarchate of Istanbul in Turkey. The cradle of this propaganda was the Bishopric of Prizren, which was in Greek hands from 1830 to 1896. The Greeks spread their propaganda through the Vlach population (Aromanian – Cincerian) in Prizren, Ferizaj, Lipjan and in some other places through a small number of monks and monasteries. [27]
Greek propaganda was opposed in an organized manner by church school councils, parish clergy, teachers, and merchants. At this time, the Greek language in the church and the way of celebrating the Mass were under systematic pressure. Due to this powerful organization of Serbian propaganda, the Vlach-Greek schools could not survive long, and the small number of Greek monks withdrew from the monasteries on their own. [28]
In 1913, the Serbian army put pressure on the Catholic church of Janjevo with the aim of forcing the believers to renounce their religion. In this bishopric, which numbered about 800 Catholics, the so-called “Laraman”, pressure was exerted on these inhabitants to either declare themselves Muslim or Orthodox, but not Catholic. [29]
Other churches, even after the occupation of Kosovo by the Serbian army, continued their tradition of caring for and preserving these objects of worship.
In 1878, when thousands of Albanian families were forcibly expelled from the Sanjak of Niš in retaliation, the Ottoman Empire’s authorities organized the highlanders to demolish the church of Deviç. In this difficult situation, the church keeper, Rustë Alija, invited many Albanian villagers from all tribes to defend the church. The armed Albanians quickly gathered in the church yard. Seeing the organization of the Albanians, the attackers retreated and the church was saved from certain destruction. [30]
Based on written sources and the memory of the Albanian population during the 19th century, the three known churches in Kosovo: the Church of Deçan, the Patriarchate of Peja and the Church of Devç had their own guards from Albanian families who were chosen by the village or tribe and presented the selection of guards to the abbot, usually with the approval of the Ottoman authorities. [31]
Serbian historian Stojan Novakovic, who was in Peja in 1889, writes that the Albanians of Rugova have been guarding the monastery for 300 years. During the war of 1876-1878, the monastery was guarded by 10-15 armed Albanians from Rugova. [32]
In defense of the Patriarchate of Peja, apart from other Rugovas, six men from the family of Zhuj Veseli alone were killed. [33] As can be seen, despite the measures taken by the Ottomans and the Serbs, the Albanian population of these areas preserved the centuries-old tradition of their cultural monuments.
There were cases when Serbs also attacked and looted the church of Devici, and while protecting the church from the Serbs, the Albanian guards Sejdia and Delija were killed, while their cousin Ajeti was wounded in the hand. [34]
The protection of churches in the Albanian tradition was also regulated by the canonical code, which expressly stated: “The church is not to be damaged… whoever damages the church is obliged to be fined. [35] As can be seen, churches were under canonical and collective tribal protection among the Albanian population.
The Albanian population of Kosovo preserved the churches and monasteries in their territories, even during the years 1876-1878 when the army of the Serbian bourgeoisie reduced to ashes all the mosques and houses of the Albanians from Prokuplje to Niš. [36]
During the time of the Serbo-Croatian-Slovenian Kingdom, the church of Devič was for a period transformed into the headquarters of the sub-prefect “načalnik” of the district. A gendarmerie post was established in the church and a cell was converted into a prison. This church now became a center where the Albanian population that had guarded it for centuries was now imprisoned, tortured, robbed and killed by the authorities with the aim of exterminating and displacing Albanians from their lands. [37]
During World War II, the church in Dević was used for their needs by Italian soldiers, who left the fire lit the night before they left. The fire spread and the church and the churchyard were burned down. This church was rebuilt after World War II. [38]
[1] Noel Malcolm, Kosovo a Short History, Prishtina, 1998, p. 195
[2] Noel Malcolm, Kosovo a Short History, Prishtina, 1998, p. 195
[3] Tomoski Tomo, documents od Vienkata arhiva za Makedononija (1878-19030), Skopje, 1955, p. 24
[4] Todora P. Stankovic, Putne beleske po staroj Serbia, 1871-1898 Belgrade, 1910, p. 102
[5] Mitropan Stojan, Prillozi za istoriju stampe u staroj Serbia i Macedonia 1871-1912, Skopje, 1933, pg.18
[6] Jovanović. M. Jovan, Juzna stara Serbia od kraja XVIII veka do Oslobodjenja, Belgrade, 1938, pg. 78
[7] Shukri Rahimi, Vilayet i Kosova, me 1878-1912, Prishtina, 1969, p.42
[8] Shukri Rahimi, Vilayet of Kosovo, 1878-1912, Prishtina, 1969, p.43
[9] Shukri Rahimi, Vilayet of Kosovo, 1878-1912, Prishtina, 1969, p.43
[10] Urosevic A. Prva skola za nase catholice u Letnici, Juzni pregled, Br.10, Skopje, 1936, pg.168
[11] Stojanovic Vladimir, Drustveno politicke prívoce medju Arbanasima u kosovskum Vilajetu na
the beginning of the 20th century of arbana resistance against the reform 1902-1903, “Istorijski casopis”, SANU, book.
XI, Belgrade, 1960, p.185
[12] Shukri Rahimi, Vilayet i Kosova, me 1878-1912, Prishtina, 1969, p.44
[13] Konstantin Cekrezi, Razvoj arbanaskognacionalizma, “Nova Evropa” knj.XIII, Br.%, Zabreb, 1926, pg.145
[14] Mihacevic Lavro, Po Albaniji, Zagreb, 1911, pg.44
[15] Dr. Jagosh K. Gjillas, Serbian Schools in Kosovo from 1856-1912, Prishtina, 1969, p. 302
[16] Dr. Jagosh K. Gjillas, Serbian Schools in Kosovo from 1856-1912, Prishtina, 1969, p. 303
[17] Dr. Jagosh K. Gjillas, Serbian Schools in Kosovo from 1856-1912, Prishtina, 1969, p. 307
[18] Dr. Jagosh K. Gjillas, Serbian Schools in Kosovo from 1856-1912, Prishtina, 1969, p. 308
[19] Dr. Jagosh K. Gjillas, Serbian Schools in Kosovo from 1856-1912, Prishtina, 1969, p. 184
[20] Ibid. p. 25
[21] Mitropan stojan, Prihozi za istoriju Stampe u staroj Serbia I Macedonia 1871-1912, Skopje 1933, pg.18
[22] Jovanovic M. Jovan, “Juzna Stara serbija od kraja XVIII veka do Oslobodjenja, Belgrade, pg, 78,
Shukri Rahimi, Shukri Rahimi, Vilayet I Kosovo, 1778-1912, p. 42
[23] Urosevic Anastasje, Prva skola za nase catholice u Letnicii “Juzni pregled” no. 10, Skopje 1936, p. 331
[24] Stojanovic Vladimir, Drustveno-politicke prívoce medju Arbanasima u kosovskim Vilajetu na
the beginning of the 20th century, I arbanaski otp[or protif reform 1902-1903, “Istorijski Casopis”, SANU,
knjiga Xi, Belgrade, 1960, pg. 185
[25] Sylejman Kylqe, Albanians in Ottoman History, Tirana, 2004, p. 208
[26] Sylejman Kylqe, Albania in Ottoman History, Tirana, 2004, p. 208
[27] Dr. Jagosh K. Gjillas, Serbian Schools in Kosovo from 1856-1912, Prishtina, 1969, p. 302
[28] Dr. Jagosh K. Gjillas, Serbian Schools in Kosovo from 1856-1912, Prishtina, 1969, p. 303
[29] Leo Freundlich, Albanian Golgotha, Tirana 1995, p. 60
[30] Mark Krasniqi, Traces and Traces, Prishtina, 1979, pp. 135. 136
[31] Mark Krasniqi, Traces and Traces, Prishtina, 1979, p. 133
[32] Mark Krasniqi, Traces and Traces, Prishtina, 1979, p. 140
[33] Mark Krasniqi, Traces and Traces, Prishtina, 1979, p. 142
[34] Mark Krasniqi, Traces and Traces, Prishtina, 1979, p. 145
[35] Shtjefën Gjeçovi, The Canon of Lekë Dukagjini, Shkodër, 1933, p. 3
[36] Mark Krasniqi, Traces and Traces, Prishtina, 1979, p. 165
[37] Mark Krasniqi, Traces and Traces, Prishtina, 1979, p. 147
[38] Mark Krasniqi, Traces and Traces, Prishtina, 1979, p. 147
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