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Standford Uni: Albanische Geschichte ist eine Fälschung
- Ersteller lupo-de-mare
- Erstellt am
MIC SOKOLI
Gesperrt
Vasile schrieb:
dann wird eine andere theorie erfunden, damit die serben hist. ansprüche an kosova stellen können!
zB:"Herr savic hat herausgefunden, dass die albaner aus weißrussland stammen, diese sollen im späten 14Jahrh. nach Chr. durch eine berglawine vertrieben worden sein. jedoch steht fest das die albaner keine slawen sind."
und die quelle ist das beste;
www.rts.yu, oder www.junge-welt.de, www.serbian-power.sr...............
Albanesi2
Gesperrt
Was soll denn jetzt stimmen?
Nur weil es denn slawischen Serben es nicht passt?
Welche Theorie stimmt denn wohl , die einen meinen die Albaner stammen aus dem Kaukasus , der Lupo-de-mare kommt jetzt mit einer ganz anderen Theorie.
Egal beides stimmt , nicht wahr?
Nur die Albaner dürfen nicht autochton sein , es gibt aber Wissenschaftler die zu keinen anderen Schluss kommen , als die Albaner als autochton zu werten , wie ihre Halbromanische Sprache , aufjedenfall nicht von den Serben die Albaner romanisiert wurden sind.
Gut wenn das wahr ist , was Lupo sagt , dann muss ich sagen die Albaner gehören zu den genialsten Völker der Welt , denn sie schafften es angelblich im Mittelalter die Slawen zu verdrängen, und sich Land anzueignen, sogar die Griechen teilweise verdrängen können.
LONG LIVE ALBANIA
Nur weil es denn slawischen Serben es nicht passt?
Welche Theorie stimmt denn wohl , die einen meinen die Albaner stammen aus dem Kaukasus , der Lupo-de-mare kommt jetzt mit einer ganz anderen Theorie.
Egal beides stimmt , nicht wahr?
Nur die Albaner dürfen nicht autochton sein , es gibt aber Wissenschaftler die zu keinen anderen Schluss kommen , als die Albaner als autochton zu werten , wie ihre Halbromanische Sprache , aufjedenfall nicht von den Serben die Albaner romanisiert wurden sind.
Gut wenn das wahr ist , was Lupo sagt , dann muss ich sagen die Albaner gehören zu den genialsten Völker der Welt , denn sie schafften es angelblich im Mittelalter die Slawen zu verdrängen, und sich Land anzueignen, sogar die Griechen teilweise verdrängen können.
LONG LIVE ALBANIA
Albanesi2
Gesperrt
lupo-de-mare schrieb:
sind es die Serben nicht selber die Rassitisch gegenüber Albaner , Bosnier , Kroaten usw sind?Von wegen Albaner seien Kaukasier , Bosnier seinen türken.......
Das ist Hammer lustig
Lupo erzähl deine Märchen dort wo der Pfeffer wächst ...
Ich würde eher sagen umgekehrt, viele Albaner sind serbisiert worden .
Vermutlich der ganze süden Serbiens und von Montenegro gar nicht zu sprechen.
Markan
Balkaner
Schau dir doch mal ne Karte an. Darauf wirst unter Umständen auch du feststellen, dass es durchaus möglich ist, dass, wenn du vom kaspischen Meer (Kaukasus) aus links marschierst (oder damals auf allen Vieren), dann über Armenien und Anatolien am schwarzen Meer die Rechtskurve nimmst (an der küste entlang) bist du in Bulgarien ... dann Rumänien .Albanesi2 schrieb:
:arrow: widerspricht sich nicht!
Markan
Balkaner
" Die albanologische Sprachforschung z.B. ist als linguistische Disziplin auf die theoretische Basis und das Instrumentarium der Allgemeinen Sprachwissenschaft angewiesen; als Wissenschaft vom Albanischen geht sie Hand in Hand mit Indogermanistik und Balkanlinguistik; eng verbunden ist sie auch mit der Slawistik (Schwerpunkt Bulgaristik, Serbokroatistik), Romanistik (Schwerpunkt Rumänistik) und Neogräzistik. Der hohe Grad der Vernetzung begründet sich im verschlungenen und außerordentlich vielfältigen Einflüssen ausgesetzten Entwicklungsweg des Albanischen."drenicaku schrieb:
"Auch über diese speziell 'balkanischen' Eigenschaften hinaus zeigt das Albanische viele Spuren fremder Einflüsse: alt-, mittel- und neugriechische, lateinische, romanische, südslawische, türkische u.a. "
http://www.albanologie.lmu.de/albanologie.htm#141
Quelle von drenicaku
Lies doch mal deine eigenen Quellen...
"Die Grammatik des Albanischen weist in der Struktur Ähnlichkeiten vor allem mit dem Rumänischen, Bulgarischen, Mazedonischen, aber auch mit der serbischen Form des Serbokroatischen ."
http://de.wikipedia.org/wiki/Albanische_Sprache
Albanesi2
Gesperrt
Was ist mit denn Serben und denn Bulgaren selbst?
Es gibt unter denen selbst viele wlachisch,-ungarisch,-rumänisch,-albanisch und Romastämmige die slawisiert wurden sind.
Und auch die Albaner selbst sind komischerweise im Zeit der Slawisierung und slawischen Invasion assimiliert ,Skanderbeg war Sohn eines katholischen Albaners und einer Serbien( oder doch orthodoxe Albanerin?)
Denn durch diese Heirat konnte das Fürstenhaus der Kastriotis die Feudalherrschaft , es gab auch andere Fürtenhäuser die der Serbisierung total unterworfen sind.
http://www.greekhelsinki.gr/pdf/cedime-se-albania-catholics.doc
Aber ich habe was interresantes über diese Fürstengeschlecht gefunden:
In the second half of the fifteenth century, the Catholics of northern Albanian had a pivotal balancing role between the Serbian kingdom and the Ottoman power. On some occasions, they fought on the side of the Orthodox Serbs and sometimes on the side of the Muslim Ottomans. The Albanian local chieftains had no state organization and no unifying political system able to unite all Albanians. The Albanian Catholic identity was not very strong either. Even though the Albanians were emerging as one people, they had not yet formed a nation. The question as to the reasons why this population clung to its Catholic identity while surrounded by Orthodox Christians is a mystery that faith alone cannot explain. The mystery becomes even deeper when one looks at the numerous cases of dual identity, which mix Catholic/Albanian with Orthodox/Serbian names from one generation to the other, or sometimes within the same generation and the same family (Kaleshi, 1975: 125-138).
In most of the region, the Albanians lived in close contact with the Orthodox Slavs. There were very few territories that the Albanians could claim as their own. They lived in the mountains, making their living mostly as shepherds, while the Slavs lived in the plains and the valleys. The two groups were involved in trade with one another. Quite often, there was identity confusion among rich Albanians to whether they were Serbs or Albanians. Obviously, they were speaking both languages and the same confusion existed in the matter of religion.
There were two attempts at the creation of a unified Albanian chiefdom. That happened only after the Ottomans had established their presence in the neighborhood and already weakened Slav political influence. Balshaj II (or Balsha) established the first chiefdom, Skanderbeg who established the second (Institut d’Histoire et de Linguistique, 1967: 83).
The Balshaj (or Balsha) was an important family ruling over the northern Albanian territory from 1360 to 1421. Balsha the Elder was a vassal of the Serbian lord Etienne Dusan. After Dusan’s death, Balsha grew more independent politically and, after subjugating all the Albanian and Serb lords of northern Albania and Montenegro, he created a vast chiefdom with Shkodra as its capital. His three sons Strazimir (1362-1372), Gjergj (1372-1378), and Balshaj II (1378-1385) ruled after him. Balshaj II was replaced after his death by his grandson Gjergj II (1385-1403), and then by Rugine, daughter of Balshaj II, and Balshaj III (1403-1421) (Institut d’Histoire et de Linguistique, 1967: 12-14, 17, 58-59, 61-62). They became rich through trade and marriage. The principality of Shkodra reached the summit of its power under Balshaj II (Hutchings, 1996: 35; Institut d’Histoire et de Linguistique, 1967: 59).
Albanian nationalist historiography claims that Balshaj II founded the first Albanian national state. This state is said to have controlled large territories including “Himare, Vlorë, and Berat in the south down to the river Bune (in Montenegro) and to Prizren in the north” (Institut d’Histoire et de Linguistique, 1967: 7, 59). It is also said that the territory was already known under the name of Albania, “a country unified through its language, its traditions and through its cultural and political links” (Institut d’Histoire et de Linguistique, 1967: 7).
It is clear that Albanian historians have tried to use the Balsha to assert the claim of modern Albania over some Greek, Serb, and Montenegrin territories. Most probably, their authority did not reach the south of Vlorë and, in the absence of an organized state, was purely nominal in many areas. Catholic historiography is less ambitious and describes the chiefdom as covering only “half of Albania unified for the benefit of Catholicism” (Rance, 1997: 50).
Reality is more complex. Balsha II was probably of ethnic Albanian origin, but a careful analysis of his actions shows that his national consciousness was not well pronoun Certainly, he was a warlord who had been more successful than other warlords in expanding the territories he controlled towards the Adriatic coast and towards the south. However, it is difficult to speak of the existence of a ‘state,’ first of all because that entity had none of the institutions of a state, such as a court, a government, a judicial system, a budget, et cetera. The K[/b] essentially ruled Balsha’s chiefdom. The second reason is that the sovereignty of the Balsha’s chiefdom was limited by his status in terms of the Serbian rulers. He was an unreliable vassal, but he was still a vassal nevertheless.
As far as the Catholic aspect of this chiefdom is concerned, it appears that it was related mainly to Balsha’s Albanian identity. Although this Albanian identity was established by the mid-14th century, its origin raised many questions. Sufflay thought that the Balshas were of Vlach origin (Sufflay, 1924: 204), while most probably they belonged to a clan with a mixed Albanian and Vlach identity.
Weigand discovered the presence of a Balsha family in a group of early Albanian families in Romania (Weigand, 1927: 223). In the late thirteenth century, the Balsha family was Serbianized to a great extent, so they started using the Serbian name of Balsic ( !!!!!!!!!!!!!!!!! AHAAAAAAAAAAAAA 8O 8O 8O !!!!!!!!!!!!!!!).
For a long period of time, they appeared to be fairly integrated into the Serbian political system. At that time --early fourteenth century-- they were Orthodox Christians. It seems that when the Nemanjid State collapsed, the Balsha family withdrew from the Serbian political scene and went back to their Albanian Catholic roots.
Balsha II became a Catholic in 1369 (Jirecek, IAF: 239-240). Even though his whole family had converted as well, it is difficult to estimate what it meant for him to be Catholic. Possibly, he felt that Albanian Catholicism was part of his cultural heirloom.
Catholicism was the religion of the mountains, while Orthodoxy was the religion of the urban centers. Probably he was at ease with both and saw no contradiction, due to his unawareness of the broader political consequence of the theological debate.
The Balsha chiefdom had no organized clergy, no recognized ecclesiastic authority and no specific religious policy. This is exactly the aspect that distinguishes him from Skanderbeg who was the first Albanian chieftain who understood how to use religion for the furtherance of his political objectives. The Balsha benefited from the breakdown of the Serbian state of the Nemanjids under Dusan’s son, Tsar Uros. While still recognizing Uros’s authority, the ruling Balsha managed to maintain substantial local independence.
In 1371, the Serbs were defeated by the Ottomans at the battle of Maritsa in Bulgaria and Uros died childless. That was the end of the Nemanjid dynasty. The Balsha took advantage of the vacuum to extend their territory eastward into southern Kosovo and to take control of Pec and Prizren. That put Balsha’s chiefdom at the junction of two important Serbian states -- the state of King Lazar and its rival kingdom of Vuk Brankovic -- who Balsha was trying to play against one another.
However, soon Brankovic drove the Balshas out of Kosovo and took control over Pec and Prizren. The Balsha lord was obliged to negotiate a closer alliance with King Lazar and married one of his daughters. In 1385, Balsha II was killed during a skirmish. Already the Balsha’s chiefdom was under pressure from other Albanian warlord families such as the Dukagjin and the Thopia of Durrës. This situation obliged his successor Gjergj II to seek alliance to protect his southern border and become a Turkish vassal (Reinert, 1993: 170-179).
In 1388, the Balsha’s forces probably cooperated with the Turks in southern Bosnia. Although nationalist Albanian historians claim that Gjergj II took part in the famous battle of Kosovo Polje, it has been proven that on the day of the battle Gjergj II was in Ulcinj in southern Montenegro (Islami, et al., 1967: 238; Pollo, et al., 1969: 222; Gelcich, 1899: 154-156).
Skanderbeg is often presented as a Catholic hero, as a champion of Christianity (Xhuxha, 1995: 131; Micunco, 1995: 33). Skanderbeg is an Albanian national hero and all Albanians are convinced that he spent his whole life fighting the Ottomans (renamed Turks in Albanian history). The real story is more complex and Skanderbeg’s Catholic identity, in the modern sense, is questionable.
As a sign of the ambiguity of his situation, Gjergj Skanderbeg Kastriote had two names, one Christian (‘Gjergj’) and one Muslim (‘Skander’), to which he added the Turkish title of ‘Beg’ (Lord). The Kastriote family was a feudal family of warlords, very much in the tradition of the Balshaj. They had come from west Kosovo and established themselves in present north central Albania in the migration wave, which shifted many Albanians southward. The exact date when his family migrated is not known. It seems that Skanderbeg’s grandfather had already established himself in the region. The Kastriote family probably did not migrate alone and one can assume that their extended clan moved with them.
Gjergji Skanderbeg was raised as a Muslim in Istanbul and became an Ottoman familiar with the Ottoman culture. At a much later period, he returned to Catholicism, mostly for political reasons. Skanderbeg personal religion was probably more syncretic and it is most probable that he believed both in Jesus and in Mohammed as many Albanians did at the time. However, Skanderbeg had the genius to understand the political use he could make of his Catholic identity.
The two episodes of Balshaj and of Skanderbeg are of tremendous importance both for the formation of Albanian nationalism and of Albanian Catholic consciousness. These two episodes have been obscured by the myths surrounding them. Modern Albanian historians try to point to the chiefdoms of Balsha and Skanderbeg as the proto-states of modern Albania, showing that the concept of an Albanian state already had substance before the creation of Albania in 1913.
Es gibt unter denen selbst viele wlachisch,-ungarisch,-rumänisch,-albanisch und Romastämmige die slawisiert wurden sind.
Und auch die Albaner selbst sind komischerweise im Zeit der Slawisierung und slawischen Invasion assimiliert ,Skanderbeg war Sohn eines katholischen Albaners und einer Serbien( oder doch orthodoxe Albanerin?)
Denn durch diese Heirat konnte das Fürstenhaus der Kastriotis die Feudalherrschaft , es gab auch andere Fürtenhäuser die der Serbisierung total unterworfen sind.
http://www.greekhelsinki.gr/pdf/cedime-se-albania-catholics.doc
Aber ich habe was interresantes über diese Fürstengeschlecht gefunden:
In the second half of the fifteenth century, the Catholics of northern Albanian had a pivotal balancing role between the Serbian kingdom and the Ottoman power. On some occasions, they fought on the side of the Orthodox Serbs and sometimes on the side of the Muslim Ottomans. The Albanian local chieftains had no state organization and no unifying political system able to unite all Albanians. The Albanian Catholic identity was not very strong either. Even though the Albanians were emerging as one people, they had not yet formed a nation. The question as to the reasons why this population clung to its Catholic identity while surrounded by Orthodox Christians is a mystery that faith alone cannot explain. The mystery becomes even deeper when one looks at the numerous cases of dual identity, which mix Catholic/Albanian with Orthodox/Serbian names from one generation to the other, or sometimes within the same generation and the same family (Kaleshi, 1975: 125-138).
In most of the region, the Albanians lived in close contact with the Orthodox Slavs. There were very few territories that the Albanians could claim as their own. They lived in the mountains, making their living mostly as shepherds, while the Slavs lived in the plains and the valleys. The two groups were involved in trade with one another. Quite often, there was identity confusion among rich Albanians to whether they were Serbs or Albanians. Obviously, they were speaking both languages and the same confusion existed in the matter of religion.
There were two attempts at the creation of a unified Albanian chiefdom. That happened only after the Ottomans had established their presence in the neighborhood and already weakened Slav political influence. Balshaj II (or Balsha) established the first chiefdom, Skanderbeg who established the second (Institut d’Histoire et de Linguistique, 1967: 83).
The Balshaj (or Balsha) was an important family ruling over the northern Albanian territory from 1360 to 1421. Balsha the Elder was a vassal of the Serbian lord Etienne Dusan. After Dusan’s death, Balsha grew more independent politically and, after subjugating all the Albanian and Serb lords of northern Albania and Montenegro, he created a vast chiefdom with Shkodra as its capital. His three sons Strazimir (1362-1372), Gjergj (1372-1378), and Balshaj II (1378-1385) ruled after him. Balshaj II was replaced after his death by his grandson Gjergj II (1385-1403), and then by Rugine, daughter of Balshaj II, and Balshaj III (1403-1421) (Institut d’Histoire et de Linguistique, 1967: 12-14, 17, 58-59, 61-62). They became rich through trade and marriage. The principality of Shkodra reached the summit of its power under Balshaj II (Hutchings, 1996: 35; Institut d’Histoire et de Linguistique, 1967: 59).
Albanian nationalist historiography claims that Balshaj II founded the first Albanian national state. This state is said to have controlled large territories including “Himare, Vlorë, and Berat in the south down to the river Bune (in Montenegro) and to Prizren in the north” (Institut d’Histoire et de Linguistique, 1967: 7, 59). It is also said that the territory was already known under the name of Albania, “a country unified through its language, its traditions and through its cultural and political links” (Institut d’Histoire et de Linguistique, 1967: 7).
It is clear that Albanian historians have tried to use the Balsha to assert the claim of modern Albania over some Greek, Serb, and Montenegrin territories. Most probably, their authority did not reach the south of Vlorë and, in the absence of an organized state, was purely nominal in many areas. Catholic historiography is less ambitious and describes the chiefdom as covering only “half of Albania unified for the benefit of Catholicism” (Rance, 1997: 50).
Reality is more complex. Balsha II was probably of ethnic Albanian origin, but a careful analysis of his actions shows that his national consciousness was not well pronoun Certainly, he was a warlord who had been more successful than other warlords in expanding the territories he controlled towards the Adriatic coast and towards the south. However, it is difficult to speak of the existence of a ‘state,’ first of all because that entity had none of the institutions of a state, such as a court, a government, a judicial system, a budget, et cetera. The K[/b] essentially ruled Balsha’s chiefdom. The second reason is that the sovereignty of the Balsha’s chiefdom was limited by his status in terms of the Serbian rulers. He was an unreliable vassal, but he was still a vassal nevertheless.
As far as the Catholic aspect of this chiefdom is concerned, it appears that it was related mainly to Balsha’s Albanian identity. Although this Albanian identity was established by the mid-14th century, its origin raised many questions. Sufflay thought that the Balshas were of Vlach origin (Sufflay, 1924: 204), while most probably they belonged to a clan with a mixed Albanian and Vlach identity.
Weigand discovered the presence of a Balsha family in a group of early Albanian families in Romania (Weigand, 1927: 223). In the late thirteenth century, the Balsha family was Serbianized to a great extent, so they started using the Serbian name of Balsic ( !!!!!!!!!!!!!!!!! AHAAAAAAAAAAAAA 8O 8O 8O !!!!!!!!!!!!!!!).
For a long period of time, they appeared to be fairly integrated into the Serbian political system. At that time --early fourteenth century-- they were Orthodox Christians. It seems that when the Nemanjid State collapsed, the Balsha family withdrew from the Serbian political scene and went back to their Albanian Catholic roots.
Balsha II became a Catholic in 1369 (Jirecek, IAF: 239-240). Even though his whole family had converted as well, it is difficult to estimate what it meant for him to be Catholic. Possibly, he felt that Albanian Catholicism was part of his cultural heirloom.
Catholicism was the religion of the mountains, while Orthodoxy was the religion of the urban centers. Probably he was at ease with both and saw no contradiction, due to his unawareness of the broader political consequence of the theological debate.
The Balsha chiefdom had no organized clergy, no recognized ecclesiastic authority and no specific religious policy. This is exactly the aspect that distinguishes him from Skanderbeg who was the first Albanian chieftain who understood how to use religion for the furtherance of his political objectives. The Balsha benefited from the breakdown of the Serbian state of the Nemanjids under Dusan’s son, Tsar Uros. While still recognizing Uros’s authority, the ruling Balsha managed to maintain substantial local independence.
In 1371, the Serbs were defeated by the Ottomans at the battle of Maritsa in Bulgaria and Uros died childless. That was the end of the Nemanjid dynasty. The Balsha took advantage of the vacuum to extend their territory eastward into southern Kosovo and to take control of Pec and Prizren. That put Balsha’s chiefdom at the junction of two important Serbian states -- the state of King Lazar and its rival kingdom of Vuk Brankovic -- who Balsha was trying to play against one another.
However, soon Brankovic drove the Balshas out of Kosovo and took control over Pec and Prizren. The Balsha lord was obliged to negotiate a closer alliance with King Lazar and married one of his daughters. In 1385, Balsha II was killed during a skirmish. Already the Balsha’s chiefdom was under pressure from other Albanian warlord families such as the Dukagjin and the Thopia of Durrës. This situation obliged his successor Gjergj II to seek alliance to protect his southern border and become a Turkish vassal (Reinert, 1993: 170-179).
In 1388, the Balsha’s forces probably cooperated with the Turks in southern Bosnia. Although nationalist Albanian historians claim that Gjergj II took part in the famous battle of Kosovo Polje, it has been proven that on the day of the battle Gjergj II was in Ulcinj in southern Montenegro (Islami, et al., 1967: 238; Pollo, et al., 1969: 222; Gelcich, 1899: 154-156).
Skanderbeg is often presented as a Catholic hero, as a champion of Christianity (Xhuxha, 1995: 131; Micunco, 1995: 33). Skanderbeg is an Albanian national hero and all Albanians are convinced that he spent his whole life fighting the Ottomans (renamed Turks in Albanian history). The real story is more complex and Skanderbeg’s Catholic identity, in the modern sense, is questionable.
As a sign of the ambiguity of his situation, Gjergj Skanderbeg Kastriote had two names, one Christian (‘Gjergj’) and one Muslim (‘Skander’), to which he added the Turkish title of ‘Beg’ (Lord). The Kastriote family was a feudal family of warlords, very much in the tradition of the Balshaj. They had come from west Kosovo and established themselves in present north central Albania in the migration wave, which shifted many Albanians southward. The exact date when his family migrated is not known. It seems that Skanderbeg’s grandfather had already established himself in the region. The Kastriote family probably did not migrate alone and one can assume that their extended clan moved with them.
Gjergji Skanderbeg was raised as a Muslim in Istanbul and became an Ottoman familiar with the Ottoman culture. At a much later period, he returned to Catholicism, mostly for political reasons. Skanderbeg personal religion was probably more syncretic and it is most probable that he believed both in Jesus and in Mohammed as many Albanians did at the time. However, Skanderbeg had the genius to understand the political use he could make of his Catholic identity.
The two episodes of Balshaj and of Skanderbeg are of tremendous importance both for the formation of Albanian nationalism and of Albanian Catholic consciousness. These two episodes have been obscured by the myths surrounding them. Modern Albanian historians try to point to the chiefdoms of Balsha and Skanderbeg as the proto-states of modern Albania, showing that the concept of an Albanian state already had substance before the creation of Albania in 1913.
lupo-de-mare
Gesperrt
Albanesi2 schrieb:
Albaner sind ohne Zweifel ein Gemisch aus vielen Völkern.
Albanesi2 schrieb:
Albanesi2
Gesperrt
lupo-de-mare schrieb:
Du hast das ungekehrte gesagt , nämlich das die Albaner ihre slawischen Nachbarn assimilierten,
lupo-de-mare schrieb:
http://de.wikipedia.org/wiki/Geschichte_Serbiens
Im 12. Jahrhundert begann unter Stefan Nemanja im Jahr 1180 machte er sich die verworrene Situation in Byzanz zunutze, um dem Reich die Unabhängigkeit und große Gebiete abzuringen - darunter das südliche Kosovo um Prizren und die Gegend um Niš, das zeitweilig zur neuen Hauptstadt wird.
Unter Stefan Uroš IV. Dušan (1331 - 1355), dem mächtigsten aller serbischen Herrscher, erreichte das Serbische Reich seinen Höhepunkt.
Das Serbische Reich um 1350
Nicht nur durch Kriegsführung, sondern auch durch geschicktes Ausnützen der politischen Machtverhältnisse gewann er - vor allem vom Byzantinischen Reich - weite Gebiete dazu, darunter fast ganz Albanien (mit Ausnahme der Stadt Durrës) und jene Teile Makedoniens, die sich bis jetzt noch nicht unter serbischer Herrschaft befanden (mit Ausnahme Thessalonikis). Sein Reich erstreckte sich schließlich von der Donau im Norden bis zum Golf von Korinth im heutigen Griechenland im Süden und von der Grenze zur unabhängigen Republik Dubrovnik im Westen bis kurz vor Sofia im Osten.
http://www.montenegro.org/balsic.html
After the death of the Serbian tzar Dusan Nemanjic in 1355, his kingdom started to crumble. In Zeta, the new Balsic dynasty --- named after its founder Balsa I --- reasserted Zeta's independence around 1360. The Balsics are mentioned as rulers of Zeta in a letter from the Serbian tzar Uros to Dubrovnik in 1360, and in 1368 documents in Venice refer to the Balsics as "those who became independent from the Serbian ruler." The Balsic dynasty first ruled Lower (southern) Zeta from its seat in Skodra, but later extended its rule to Higher (northern) Zeta. The Balsics were Catholics, which suggests that the strong, even dominant, influence of the Roman Catholic Church in Montenegro continued through the early 15th century.
Balsa had three sons: Stracimir, Djuradj and Balsa II. Djuradj I, considered the most influential Balsic, enlarged and consolidated Zeta's renewed power and took Prizren (a town in present-day Kosovo).
Also Lupo ....
1.Im 12. Jahrhundert begann unter Stefan Nemanja im Jahr 1180 machte er sich die verworrene Situation in Byzanz zunutze, um dem Reich die Unabhängigkeit und große Gebiete abzuringen - darunter das südliche Kosovo um Prizren und die Gegend um Niš, das zeitweilig zur neuen Hauptstadt wird.
Du siehst, diese Albaner sind also nicht nach sondern schon vor denn Serben in Kosovo und Albanien gewesen
Also die Serben sind die Eindringlinge in Albanisches Stammland.
Und es gab schon albanischeStaatengründungen!!
Und wo wart Ihr zu dieser Zeit??)
Albanesi2
Gesperrt
lupo-de-mare schrieb:
Du hast das ungekehrte gesagt , nämlich das die Albaner ihre slawischen Nachbarn assimilierten,
lupo-de-mare schrieb:
http://de.wikipedia.org/wiki/Geschichte_Serbiens
Im 12. Jahrhundert begann unter Stefan Nemanja im Jahr 1180 machte er sich die verworrene Situation in Byzanz zunutze, um dem Reich die Unabhängigkeit und große Gebiete abzuringen - darunter das südliche Kosovo um Prizren und die Gegend um Niš, das zeitweilig zur neuen Hauptstadt wird.
Unter Stefan Uroš IV. Dušan (1331 - 1355), dem mächtigsten aller serbischen Herrscher, erreichte das Serbische Reich seinen Höhepunkt.
Das Serbische Reich um 1350
Nicht nur durch Kriegsführung, sondern auch durch geschicktes Ausnützen der politischen Machtverhältnisse gewann er - vor allem vom Byzantinischen Reich - weite Gebiete dazu, darunter fast ganz Albanien (mit Ausnahme der Stadt Durrës) und jene Teile Makedoniens, die sich bis jetzt noch nicht unter serbischer Herrschaft befanden (mit Ausnahme Thessalonikis). Sein Reich erstreckte sich schließlich von der Donau im Norden bis zum Golf von Korinth im heutigen Griechenland im Süden und von der Grenze zur unabhängigen Republik Dubrovnik im Westen bis kurz vor Sofia im Osten.
http://www.montenegro.org/balsic.html
After the death of the Serbian tzar Dusan Nemanjic in 1355, his kingdom started to crumble. In Zeta, the new Balsic dynasty --- named after its founder Balsa I --- reasserted Zeta's independence around 1360. The Balsics are mentioned as rulers of Zeta in a letter from the Serbian tzar Uros to Dubrovnik in 1360, and in 1368 documents in Venice refer to the Balsics as "those who became independent from the Serbian ruler." The Balsic dynasty first ruled Lower (southern) Zeta from its seat in Skodra, but later extended its rule to Higher (northern) Zeta. The Balsics were Catholics, which suggests that the strong, even dominant, influence of the Roman Catholic Church in Montenegro continued through the early 15th century.
Balsa had three sons: Stracimir, Djuradj and Balsa II. Djuradj I, considered the most influential Balsic, enlarged and consolidated Zeta's renewed power and took Prizren (a town in present-day Kosovo).
Also Lupo ....
1.Im 12. Jahrhundert begann unter Stefan Nemanja im Jahr 1180 machte er sich die verworrene Situation in Byzanz zunutze, um dem Reich die Unabhängigkeit und große Gebiete abzuringen - darunter das südliche Kosovo um Prizren und die Gegend um Niš, das zeitweilig zur neuen Hauptstadt wird.
Du siehst, diese Albaner sind also nicht nach sondern schon vor denn Serben in Kosovo und Albanien gewesen
Also die Serben sind die Eindringlinge in Albanisches Stammland.
Und es gab schon albanischeStaatengründungen!!
Und wo wart Ihr zu dieser Zeit??