Religion in Albania (English Wikipedia)

Analysis of information sources in references of the Wikipedia article "Religion in Albania" in English language version.

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albanianhistory.net

  • Elsie, Robert. Texts and Documents of Albanian History. 1332 Anonymous: Initiative for Making the Passage. "...it is inhabited by two peoples, i.e. the Albanians and the Latins who, in their beliefs, their rites and their obedience, both abide by the Roman Catholic Church... The Latins have six towns with bishops: firstly Antibarum (Bar), the seat of the archbishop, then Chatarensis (Kotor), Dulcedinensis (Ulcinj), Suacinensis (Shas) (2), Scutarensis (Shkodra) and Drivascensis (Drisht) (3), which are inhabited by the Latins alone. Outside the town walls, the Albanians make up the population throughout the diocese. There are four Albanian towns: Polatum Maius (Greater Pult) (4), Polatum Minus (Lesser Pult), Sabatensis (Sapa) (5) and Albanensis (Albanopolis) (6) which, together with the towns of the Latins, are all legally subject to the Archbishop of Bar and his church as their metropolitan. The Albanians indeed have a language quite different from Latin. However they use Latin letters in all their books (7). The sway of the Latins is thus confined to the limits of their towns. Outside the towns, they do possess vineyards and fields, but there are no fortifications or villages actually inhabited by the Latins. The Albanians for their part, the larger of the two peoples, could assemble over fifteen thousand horsemen for warfare according to the custom and manner of the country, who would be courageous and industrious warriors. Since the said Latins and Albanians suffer under the unbearable yoke and extremely dire bondage of their odious Slav leaders whom they detest – the people being tormented, the clergy humiliated and oppressed, the bishops and abbots often kept in chains, the nobles disinherited and held hostage, episcopal and other churches disbanded and deprived of their rights, and the monasteries in decay and ruin – they would all to a man believe that they were consecrating their hands in the blood of the aforementioned Slavs if a French prince were to appear... With the help of the aforementioned Albanians and Latins, one thousand French knights and five or six thousand foot soldiers could without a doubt easily conquer the whole length and breadth of this kingdom."

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  • "Education, science, culture". The constitution of the People's Socialist Republic of Albania. Bjoern Anderse. March 2005.
  • "The Albanian Constitution of 1976". Bjoern Andersen, Sociologist. Retrieved 9 April 2013. Article 37: "The state recognizes no religion whatever and supports atheist propaganda for the purpose of inculcating the scientific materialist world outlook in people."

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  • Kowalewski, David (October 1980). "Protest for Religious Rights in the USSR: Characteristics and Consequences". Russian Review. 39 (4): 426–441. doi:10.2307/128810. JSTOR 128810.
  • Burazeri, Genc; Goda, Artan; Kark, Jeremy D. (December 2008). "Religious observance and acute coronary syndrome in predominantly Muslim Albania: a population-based case-control study in Tirana". Annals of Epidemiology. 18 (12): 937–945. doi:10.1016/j.annepidem.2008.09.001. ISSN 1873-2585. PMID 19041593.

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gazeta-shqip.com

  • "Myslimanët shqiptarë, "në anën e gabuar të historisë"". Gazeta Shqip. 11 September 2014. Retrieved 27 July 2017. Është spekuluar shumë lidhur me identitetin fetar të Konicës. Fakti që ai ka lindur në një familje myslimane nuk ha fare diskutim, e prandaj të vjen çudi se si miku i tij, poeti francez, Guillame Apollinaire, ka shkruar për të se "[ka lindur] në një familje që ka ruajtur besimin katolik"; nuk merret vesh se nga e ka nxjerrë këtë xhevahir. Ndonjë tjetër ka mbrojtur tezën se ai është konvertuar në vitin 1895 në katolik, madje është pagëzuar, ka marrë emrin Domenic, mirëpo Konica vetë, edhe pas këtij momenti, jo vetëm që nuk ka folur kurrë për konvertimin e vet në fenë katolike, por ka vijuar të shkruajë me gjuhën e një ateisti nervoz. "Më vjen për të vjellur nga çdo fe", thosh ai në një shkrim të vitit 1897, d.m.th. dy vjet pas konvertimit putativ në fenë katolike.

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  • Kowalewski, David (October 1980). "Protest for Religious Rights in the USSR: Characteristics and Consequences". Russian Review. 39 (4): 426–441. doi:10.2307/128810. JSTOR 128810.

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  • Burazeri, Genc; Goda, Artan; Kark, Jeremy D. (December 2008). "Religious observance and acute coronary syndrome in predominantly Muslim Albania: a population-based case-control study in Tirana". Annals of Epidemiology. 18 (12): 937–945. doi:10.1016/j.annepidem.2008.09.001. ISSN 1873-2585. PMID 19041593.

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  • "Albania". International Religious Freedom Report 2009. Bureau of Democracy, Human Rights, and Labor, United States Department of State. 26 October 2009. Retrieved 7 November 2009.

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  • "Albania". United States Department of State. Retrieved 2023-12-05.

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  • Nußberger Angelika; Wolfgang Stoppel (2001), Minderheitenschutz im östlichen Europa (Albanien) (PDF) (in German), p. 19-20: "Vor allem für die griechische Minderheit hatte das Verbot verheerende Folgen, da für sie Kirche und Religion traditionell Teil ihres kulturellen Lebens wie ihrer nationalen Identität beinhalten, was nunmehr kriminalisiert und in den Untergrund gedrängt wurde.: Universität Köln{{citation}}: CS1 maint: location (link)

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