Shqiptarofobia

Albanofobia ose shqiptarofobia është urrejtja ndaj shqiptarëve, që është kryesisht e përhapur në Serbi, Mal të Zi, Republikën e Maqedonisë dhe Greqi.

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Ndihmoni që faqet e tjera me temë të ngjashme të lidhen me të. (Data: shtator 2012)

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Origjina dhe forma Redakto

Albanofobia mund të grupohet në dy kategori:

Albanofobia si ksenofobike – duke iu referuar stereotipeve në vendet me një numër të konsiderueshëm të emigrantëve shqiptarë, si në Greqi, Itali, Zvicër dhe Francë.
Albanofobia si nacionaliste – duke iu referuar stereotipeve në vendet me çeshtje aktive rreth përkatësisë etnike shqiptare në rajon, më së shpeshti në vendet ish–jugosllave (si Maqedoni, Serbi, Mal të Zi). E dyta, ka më shumë gjasa të jetë i lidhur me termin anti-shqiptarizëm.

Sipas vendeve Redakto

Në Serbi Redakto

Për më shumë informacione shikoni artikullin Shqiptarofobia në Serbi

Për më shumë informacione shikoni artikullin Doktrina e shenjtë serbe

Albanofobia ka qenë prezente në Serbi shekujt e fundit, por mori përmasa të reja pas fillimit të shpërbërjes së Jugosllavisë. Gjatë kohës së regjimit të Sllobodan Millosheviqit si president i vendit, të ishe albanofob ishte de facto e ligjshme. Kjo urrejtje ndaj shqiptarëve është përkrahur edhe nga institucionet shtetërore serbe dhe shtypi serb. Kjo ka vazhduar edhe pas rrëzimit të Milosheviqit në vitin 2001.^[1]

Në Republikën e Maqedonisë Redakto

Albanofobia në Republikën e Maqedonisë shënoi rritje gjatë dhe pas konfliktit maqedono-shqiptar në vitin 2001. Ka pasur incidente që nga shtypi ndërkombëtar janë quajtur veprime albanofobike. Ne rastin e zgjedhjeve te vitit 2017 Presidenti George Ivanov nuk pranon përdorimin e shqipes përtej zonave lokale ku shqiptarët përbëjne shumicë derrmuese.

Në Greqi Redakto

Filloi si fushatë kundër sistemit komunist por u kalua si mbi njerëzit dhe individët deri në denigrimin e individëve. Krimet kundër emigrantëve shqiptarë në Greqi shumë herë janë karakterizuar nga shtypi grek si albanofobi.

Fjala Turkalvanos (greqisht: Τουρκαλβανός, sh. Τουρκαλβανοί, Tourkalvanoi) është një term etnografik dhe fetar që përdoret nga grekët për myslimanët shqiptarë nga 1715 dhe më pas.^[2]^[3]^[4]^[5] Në një kuptim më të gjerë, termi përfshinte elitat politike dhe ushtarake myslimane shqiptare dhe turke të administratës osmane në Ballkan.^[6] Termi rrjedh nga një identifikim i myslimanëve me osmanët dhe/ose turqit, për shkak të sitemit administrativ të miletit të Perandorisë Osmane për klasifikimin e popujve sipas fesë, në të cilin mileti mysliman luajti rolin udhëheqës.^[7]

Nga mesi i shekullit XIX, termi Turk dhe nga fundi i shekullit XIX, termi i i prejardhur Turkoshqiptarë janë përdorur si një shprehje poshtëruese për individët dhe komunitetet shqiptare myslimane,^[2]^[8]^[9]^[10]^[11] dhe si një shprehje imperialiste dhe raciste.^[12]

Shqiptarët kanë shprehur mospërputhje ndaj termit Turk dhe formës së saj të prejardhur Turkoshqiptarë në lidhje me përdorimin e këtyre termave në referencë ndaj tyre.^[9]^[13]^[14]

Në Shqipëri Redakto

"Albanofobia" edhe pse e keq-kuptuar si term, ka filluar të përdoret si e tillë edhe brënda-përbrënda Shqiptarëve, kur ata japin kritika shumë të drejta ndaj një problemi shoqëror, jo vetëm që s'janë konform me etikën e vëndit, por edhe me atë ndërkombëtare.

Kështu, ish Kryeministri i Shqipërisë, Sali Berisha, duke dashur që të mbrojë xhestin e bërë nga futbollisti Kaçe (i cili reklamon veshjen me simbolin dhe shënjën e UÇK-së, edhe pse ai luan futboll profesionist) deklaron: “Albanofobët po e konsiderojnë fanelën me shënjën e UÇK-së, sikur të jetë edhe më e keqe se ato shënjat e Hitlerit”, duke ju referuar jo vetëm Grekëve, por edhe atyre Shqiptarëve të kritikave…

Shiko dhe Redakto

Referime Redakto

^ International Centre Against Censorship. "Forging War: The Media in Serbia, Croatia and Bosnia-Herzegovina". International Centre Against Censorship, Article 19. Avon, United Kingdom: Bath Press, May 1994. P55
^ ^a ^b Millas, Iraklis (2006). "Tourkokratia: History and the image of Turks in Greek literature." South European Society & Politics. 11. (1): 50. “The ‘timeless’ existence of the Other (and the interrelation of the Self with this Other) is secured by the name used to define him or her. Greeks often name as ‘Turks’ various states and groups—such as the Seljuks, the Ottomans, even the Albanians (Turkalvanoi)”.
^ Nikolaou, 1997, p. 313: "Il est à signaler que dans ces contrées s'étaient installés, probablement vers 1715 et après 1770, des Albanais musulmans (Turcalbanais), qui furent l'un des facteurs de diffusion de l'islam."
^ Chidiroglou, Paulos (1990). Symvolē stēn Hellēnikē Tourkologia (në gjermanisht). Athēna: Hērodotos. fq. 127. ISBN 9789607290182. Hiermit nicht zu verwechseln sind die zusammengesetzen Volkername, die sich auf herkunft oder Religion beziehen, wie z.B. Τουρκαλβανός (Turkalbaner), Τουρκοκρήτες (turkische Kreter), Τουρκοκύπριοι (turkische Zyprioten). [Hereby does not to be confused the composite national name, they were referred to by origin or religion, such as Τουρκαλβανός (Turkalbaner) Τουρκοκρήτες (Turkic Cretans), Τουρκοκύπριοι (Turkic Cypriots).]"
^ Maroula, Efthymiou (2000). "Cursing with a Message: the Case of Georgios Karaiskakis in 1823". Historein. Cultural and Intellectual History Society. 2: 180. Arkivuar nga origjinali më 23 dhjetor 2015. Marrë më 23 dhjetor 2015. sense, the Moslem Albanians of the Ottoman army are referred to during this time as "Turcalbanians", despite the fact that racially they have nothing to do with the Turks. {{cite journal}}: Mungon ose është bosh parametri |language= (Ndihmë!)
^ Umut Özkırımlı & Spyros A. Sofos (2008). Tormented by history: nationalism in Greece and Turkey.Columbia University Press. ISBN 978-0-231-70052-8, p. 50: "...the so-called Tourkalvanoi, a composite term literally translated as 'Turkalbanians' and used to denote the Turkish and Albanian Muslim elites and military units that represented Ottoman domination in the Balkans)
^ Nitsiakos, Vassilis (2010). On the border: Transborder mobility, ethnic groups and boundaries along the Albanian-Greek frontier. LIT Verlag. p. 200. "Who and what was this man, beyond the myth of the “Turkish Albanian satrap” cultivated in Greece? I think of how astonished my students always look when I tell them that Ali Pasha was not Turkish but Albanian. I explain that this unclear, ideologically and sentimentally charged term, “Turkish-Albanian”, only refers to Muslim Albanians, through a general identification of Turks with Muslims, which is related to the millet system of administration used by the Ottomans to classify populations."
^ Megalommatis, M. Cosmas (1994). Turkish-Greek Relations and the Balkans: A Historian's Evaluation of Today's Problems. Cyprus Foundation. p. 28. “Muslim Albanians have been called “Turkalvanoi” in Greek, and this is pejorative.”
^ ^a ^b Karpat, Kemal H. (2001). The politicization of Islam: reconstructing identity, state, faith, and community in the late Ottoman state. Oxford University Press. p. 342. “After 1856, and especially after 1878, the terms Turk and Muslim became practically synonymous in the Balkans. An Albanian who did not know one word of Turkish thus was given the ethnic name of Turk and accepted it, no matter how much he might have preferred to distance himself from the ethnic Turks.”
^ Tzanelli, Rodanthi (2008). Nation-building and identity in Europe: The dialogics of reciprocity. Palgrave Macmillan. p. 62. “Consequently, at the beginning of the 1880s the Greek press openly incited anti-Albanian hatred, associating the Albanian irredentists with Turkish anti-Greek propaganda, and baptizing them Vlachs and ‘Turkalbanian brigands’ (Aión. 10 and 14 July 1880; Palingenesía, 3 April 1881).”
^ Nikolopoulou, Kalliopi (2013). Tragically Speaking: On the Use and Abuse of Theory for Life. University of Nebraska Press. p. 299. “Instead of the term “Muslim Albanians”, nationalist Greek histories use the more known, but pejorative, term “Turkalbanians”.
^ Pettifer James, (2009). Woodhouse, Zerva and the Chams: Exploring Second World War heritage. Onufri. p.25. "The Chams are only referred to in the section of the book called ‘Minor Armed Collaborators’, and the entire Cham community in Epirus is thus tarred with collaborationist brush, and described in what can only be called imperialist-racialist- terms as a ‘Moslem People commonly called Turk-Albanians’. In this book Woodhouse laid down the orthodoxy in which the Chams were afterwards seen in British historiography for two generations by adopting the terminology of the Greek extreme Right."
^ League of Nations (October 1921). "Albania". League of Nations –Official Journal.8: 893. "The memorandum of the Albanian government… The memorandum complains that the Pan-Epirotic Union misnames the Moslem Albanians as “Turco-Albanians”".
^ Hart, Laurie Kain (1999). "Culture, Civilization, and Demarcation at the Northwest Borders of Greece". American Ethnologist. 26. (1): 207. "In 1919, then, the Albanians attacked the Greek concept of national consciousness and civilization as a thinly disguised transformation of the utopia of the Greek Patriarch (which, to stress the "Oriental" connotations, they often called Ottoman or Byzantine): a utopia of many nations under one religion (subordinate to the Greek element). In reaction, the Albanian utopia crystallized as the logical opposite to that of the Greeks. Emphasizing blood and kinship through the medium of language, it constituted itself as profoundly indifferent to religious divisions-and on these grounds both Western and modern. Greek spokesman Cassavetes conflated Moslem Albanian and Turk, comparing the Greeks in southern Albania to Armenians (1921:473) at the mercy of the "Moslem element" (1921:471). Albanian official Vrioni responded that, quite to the contrary, Albanians have nothing in common with Turks. There is certainly no such creature as a Turko-Albanian, he argued: "The Turk belongs to the Turanian race, whereas the Albanian belongs to an Arian race" (1921:478)."

[1] International Centre Against Censorship. "Forging War: The Media in Serbia, Croatia and Bosnia-Herzegovina". International Centre Against Censorship, Article 19. Avon, United Kingdom: Bath Press, May 1994. P55

[Millas-2] Millas, Iraklis (2006). "Tourkokratia: History and the image of Turks in Greek literature." South European Society & Politics. 11. (1): 50. “The ‘timeless’ existence of the Other (and the interrelation of the Self with this Other) is secured by the name used to define him or her. Greeks often name as ‘Turks’ various states and groups—such as the Seljuks, the Ottomans, even the Albanians (Turkalvanoi)”.

[Nikolaou313-3] Nikolaou, 1997, p. 313: "Il est à signaler que dans ces contrées s'étaient installés, probablement vers 1715 et après 1770, des Albanais musulmans (Turcalbanais), qui furent l'un des facteurs de diffusion de l'islam."

[Chidiroglou-4] Chidiroglou, Paulos (1990). Symvolē stēn Hellēnikē Tourkologia (në gjermanisht). Athēna: Hērodotos. fq. 127. ISBN 9789607290182. Hiermit nicht zu verwechseln sind die zusammengesetzen Volkername, die sich auf herkunft oder Religion beziehen, wie z.B. Τουρκαλβανός (Turkalbaner), Τουρκοκρήτες (turkische Kreter), Τουρκοκύπριοι (turkische Zyprioten). [Hereby does not to be confused the composite national name, they were referred to by origin or religion, such as Τουρκαλβανός (Turkalbaner) Τουρκοκρήτες (Turkic Cretans), Τουρκοκύπριοι (Turkic Cypriots).]"

[Efthymiou-5] Maroula, Efthymiou (2000). "Cursing with a Message: the Case of Georgios Karaiskakis in 1823". Historein. Cultural and Intellectual History Society. 2: 180. Arkivuar nga origjinali më 23 dhjetor 2015. Marrë më 23 dhjetor 2015. sense, the Moslem Albanians of the Ottoman army are referred to during this time as "Turcalbanians", despite the fact that racially they have nothing to do with the Turks. {{cite journal}}: Mungon ose është bosh parametri |language= (Ndihmë!)

[Sofos-6] Umut Özkırımlı & Spyros A. Sofos (2008). Tormented by history: nationalism in Greece and Turkey.Columbia University Press. ISBN 978-0-231-70052-8, p. 50: "...the so-called Tourkalvanoi, a composite term literally translated as 'Turkalbanians' and used to denote the Turkish and Albanian Muslim elites and military units that represented Ottoman domination in the Balkans)

[Nitsiakos-7] Nitsiakos, Vassilis (2010). On the border: Transborder mobility, ethnic groups and boundaries along the Albanian-Greek frontier. LIT Verlag. p. 200. "Who and what was this man, beyond the myth of the “Turkish Albanian satrap” cultivated in Greece? I think of how astonished my students always look when I tell them that Ali Pasha was not Turkish but Albanian. I explain that this unclear, ideologically and sentimentally charged term, “Turkish-Albanian”, only refers to Muslim Albanians, through a general identification of Turks with Muslims, which is related to the millet system of administration used by the Ottomans to classify populations."

[Megalommatis-8] Megalommatis, M. Cosmas (1994). Turkish-Greek Relations and the Balkans: A Historian's Evaluation of Today's Problems. Cyprus Foundation. p. 28. “Muslim Albanians have been called “Turkalvanoi” in Greek, and this is pejorative.”

[Karpat-9] Karpat, Kemal H. (2001). The politicization of Islam: reconstructing identity, state, faith, and community in the late Ottoman state. Oxford University Press. p. 342. “After 1856, and especially after 1878, the terms Turk and Muslim became practically synonymous in the Balkans. An Albanian who did not know one word of Turkish thus was given the ethnic name of Turk and accepted it, no matter how much he might have preferred to distance himself from the ethnic Turks.”

[Tzanelli2008-10] Tzanelli, Rodanthi (2008). Nation-building and identity in Europe: The dialogics of reciprocity. Palgrave Macmillan. p. 62. “Consequently, at the beginning of the 1880s the Greek press openly incited anti-Albanian hatred, associating the Albanian irredentists with Turkish anti-Greek propaganda, and baptizing them Vlachs and ‘Turkalbanian brigands’ (Aión. 10 and 14 July 1880; Palingenesía, 3 April 1881).”

[Nikolopoulou-11] Nikolopoulou, Kalliopi (2013). Tragically Speaking: On the Use and Abuse of Theory for Life. University of Nebraska Press. p. 299. “Instead of the term “Muslim Albanians”, nationalist Greek histories use the more known, but pejorative, term “Turkalbanians”.

[12] Pettifer James, (2009). Woodhouse, Zerva and the Chams: Exploring Second World War heritage. Onufri. p.25. "The Chams are only referred to in the section of the book called ‘Minor Armed Collaborators’, and the entire Cham community in Epirus is thus tarred with collaborationist brush, and described in what can only be called imperialist-racialist- terms as a ‘Moslem People commonly called Turk-Albanians’. In this book Woodhouse laid down the orthodoxy in which the Chams were afterwards seen in British historiography for two generations by adopting the terminology of the Greek extreme Right."

[13] League of Nations (October 1921). "Albania". League of Nations –Official Journal.8: 893. "The memorandum of the Albanian government… The memorandum complains that the Pan-Epirotic Union misnames the Moslem Albanians as “Turco-Albanians”".

[14] Hart, Laurie Kain (1999). "Culture, Civilization, and Demarcation at the Northwest Borders of Greece". American Ethnologist. 26. (1): 207. "In 1919, then, the Albanians attacked the Greek concept of national consciousness and civilization as a thinly disguised transformation of the utopia of the Greek Patriarch (which, to stress the "Oriental" connotations, they often called Ottoman or Byzantine): a utopia of many nations under one religion (subordinate to the Greek element). In reaction, the Albanian utopia crystallized as the logical opposite to that of the Greeks. Emphasizing blood and kinship through the medium of language, it constituted itself as profoundly indifferent to religious divisions-and on these grounds both Western and modern. Greek spokesman Cassavetes conflated Moslem Albanian and Turk, comparing the Greeks in southern Albania to Armenians (1921:473) at the mercy of the "Moslem element" (1921:471). Albanian official Vrioni responded that, quite to the contrary, Albanians have nothing in common with Turks. There is certainly no such creature as a Turko-Albanian, he argued: "The Turk belongs to the Turanian race, whereas the Albanian belongs to an Arian race" (1921:478)."

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