Evaluating the lifespan distribution of highly reliable commodities under regular use is exceedin... more Evaluating the lifespan distribution of highly reliable commodities under regular use is exceedingly difficult, time consuming, and extremely expensive. As a result of its ability to provide more failure data faster and at a lower experimental cost, accelerated life testing has become increasingly important in life testing studies. In this article, we concentrate on parametric inference for step stress partially life testing utilizing multiple censored data based on the Tampered Random Variable model. Under normal stress circumstances, the lifespan of the experimental units is assumed to follow the Nadarajah–Haghighi distribution, with and being the shape and scale parameters, respectively. Maximum likelihood estimates for model parameters and acceleration factor are developed using multiple censored data. We build asymptotic confidence intervals for the unknown parameters using the observed Fisher information matrix. To demonstrate the applicability of the different methodologies, ...
Myslim and Shermin Mustafa who opened the door to the American dream to me and so many others and... more Myslim and Shermin Mustafa who opened the door to the American dream to me and so many others and to my parents Astrit and Myhyre Mustafa who sacrificed their lives for their children's education.. v ACKNOWLEDGMENTS This dissertation would not have been possible without the practical, academic, and moral support of many people and institutions in Albania and the United States. Charles Lindholm's leadership by example and patient advice inspired me to conduct painstaking fieldwork and the writing of the thesis. Robert Hefner has been a constant source of loyal and heartening support. My main readers' wide-ranging exposure and understanding of Muslim societies and their keen interest and devotion to their advisees made this multi-layered project a stimulating and rewarding learning experience. This study was possible thanks to the hospitality that was offered by the Albanian Bektashi and their willingness to let me into their lives and religious bearing. I thank my gracious hosts for nourishing my thirst for Bektashi knowledge and understanding and for their endurance with my longer than usual stays in their spiritual centers. I hope that this work which documents the dilemmas and internal dynamics of the reinstatement of religion after communism justifies our lengthy and vigorous collaborations. I was fortunate to get to know Dede Reshat (rahmet pastë). He permitted this study and allowed my stay at the Bektashi headquarters in Tirana and other centers throughout Albania. In Tirana, I am appreciative for conversations with Dervish Mikel, Dervish Sali, Muhib Kastriot, and Muhibe Ismete. On my away visits, I consider myself privileged to have been hosted and guided by Baba Hysni of Martanesh,
Myslim and Shermin Mustafa who opened the door to the American dream to me and so many others and... more Myslim and Shermin Mustafa who opened the door to the American dream to me and so many others and to my parents Astrit and Myhyre Mustafa who sacrificed their lives for their children's education.. v ACKNOWLEDGMENTS This dissertation would not have been possible without the practical, academic, and moral support of many people and institutions in Albania and the United States. Charles Lindholm's leadership by example and patient advice inspired me to conduct painstaking fieldwork and the writing of the thesis. Robert Hefner has been a constant source of loyal and heartening support. My main readers' wide-ranging exposure and understanding of Muslim societies and their keen interest and devotion to their advisees made this multi-layered project a stimulating and rewarding learning experience. This study was possible thanks to the hospitality that was offered by the Albanian Bektashi and their willingness to let me into their lives and religious bearing. I thank my gracious hosts for nourishing my thirst for Bektashi knowledge and understanding and for their endurance with my longer than usual stays in their spiritual centers. I hope that this work which documents the dilemmas and internal dynamics of the reinstatement of religion after communism justifies our lengthy and vigorous collaborations. I was fortunate to get to know Dede Reshat (rahmet pastë). He permitted this study and allowed my stay at the Bektashi headquarters in Tirana and other centers throughout Albania. In Tirana, I am appreciative for conversations with Dervish Mikel, Dervish Sali, Muhib Kastriot, and Muhibe Ismete. On my away visits, I consider myself privileged to have been hosted and guided by Baba Hysni of Martanesh,
Ty pologi cal, tech no logi cal, and met ri cal analy ses of a lithic as sem blage from the 'Ain ... more Ty pologi cal, tech no logi cal, and met ri cal analy ses of a lithic as sem blage from the 'Ain Di fla rock shel ter in westcentral Jor dan are con sis tent with the re sults of pre vi ous stud ies that align 'Ain Di fla with the Tabun D-type Le vantine Mouste rian. Tech no logi cal and ty pologi cal af fini ties are dis cerni ble from a di rect com pari son of tools from this as semblage with those found in Tabun layer D, as well as met ri cal and cate gori cal com pari sons be tween 'Ain Di fla and other well-known Tabun D Mouste rian sites. The 'Ain Di fla sam ple is domi nated by elon gated Le val lois points. Blanks were ob tained from both uni-and bi po lar con ver gent and pre domi nantly Le val lois cores that show evi dence of bidi rec tional flak ing. The ty pologi cal and tech no logi cal com pari sons re ported here sug gest that the evo lu tion of the blade-rich Mousterian can be viewed as a con tin uum be tween the early (Tabun) and late (Boker Tachtit) Mouste rian; that (on any in dex) 'Ain Di fla falls some where around the mid dle of this con tin uum, and that Mouste rian lami nar tech nolo gies de velop more or less con tinu ally into the early Up per Pa leo lithic Ah mar ian.
87 Feud narratives: contemporary deployments of kanun in Shala Valley, ... The inhabitants of the... more 87 Feud narratives: contemporary deployments of kanun in Shala Valley, ... The inhabitants of theShala Valley are exclusively Catholic with no other religious minorities living in their territories. Their main subsistence strategies are a mixture of arable agriculture and pastoralism. ...
... Opportunities Program Research Report The opinions, recommendations, and conclusions of the g... more ... Opportunities Program Research Report The opinions, recommendations, and conclusions of the grantee are his own and do not necessarily reflect the views or policies of IREX or the US Department of State. Dr. Kristen Ghodsee Assistant Professor Dept. ...
Ethnologie francaise, Albanie Renaissance D'une Discipline (Special Edition on Albania), 2017
L’article analyse les évènements relatifs à un pèlerinage de commémoration qui se tient sur le Mo... more L’article analyse les évènements relatifs à un pèlerinage de commémoration qui se tient sur le Mont Tomorr, accueilli par les Bektashi albanais, où la diversité des voix et des perceptions du mouvement se fait entendre. Les observations ethnographiques reflètent la lutte des communautés religieuses après l’imposition d’une secularisation radicale dans une société aujourd’hui sortie d’un communisme qui était un des plus vigoureusement athée d’Europe. Deux décades après la chute du régime, l’enquête montre les défis liés à la reconstruction d’une communauté religieuse et de la pratique religieuse en général. https://www.academia.edu/32219669/Ethnologie_fran%C3%A7aise_2017_2_Albanie_Renaissance_dune_discipline
Light and Shadow: Isolation and Interaction in the Shala Valley of Northern Albania, 2013
O urs was a lengthy inquiry into the lives of the people of the Shala Valley, and the process of ... more O urs was a lengthy inquiry into the lives of the people of the Shala Valley, and the process of data collection necessitated repeat visits to people's homes. In most cases, the interview data were collected by the authors from adult heads of household who hosted our stay and answered our questions. We started our interviews from a standard questionnaire, but in most cases, our informants enjoyed a great degree of latitude, telling stories that strayed far from the topics of the survey. These diversions, as well as time spent over early afternoon meals, provided additional entry into their lives and worldviews. We listened, above all, to the many stories of both personal and collective perseverance, despite hardship (both internally and externally caused), that the people of the valley have faced and continue to face. Stories of perseverance and resilience resonate deeply for the people of Shala, at this historical juncture in particular, for they may well be the last surviving members of the great tribal peoples of the Balkans. Additionally, and more meaningfully, in modern Albania, as the mountains have depopulated, as families have fled to Shkodra, Tirana, and abroad, our hosts were the last holdouts, the last few families who had chosen to maintain a (semi-)traditional lifestyle (cf. Schwandner-Sievers 2001). For many of them, the pride of perseverance emerged through stories of their relations with each other, relations defined primarily through kinship, especially patrilineal descent, finding wives and bearing children, and the maintenance and protection of honor, most notably in the feud. It is perhaps through their networks of kin-based alliances of descent and marriage as well as in relation to their feuding foes (hasmi) that our informants most clearly continued to define themselves within larger social collectives, the fis ("tribe") in particular, and to defend their unique identity within Albanian society.
The Albanian blood feud (gjakmarrja) is here documented through survey data and oral narratives o... more The Albanian blood feud (gjakmarrja) is here documented through survey data and oral narratives of feud incidents in order to assess how these conflicts are initiated, the chronological sequence of events that involve the victim, the perpetrator and corresponding kin-groups along with parties involved in the mediation of the feud and the intervention strategies that are practised, and how these are informed by multiple understandings of customary law. Within an honour-driven context, gjakmarrja is a way of redressing the loss of an individual’s or family’s honour (nder). In a context where individual actors and kin-groups accumulate a feud performance history, blood feud regulates the flow of public insults upon individuals’ and kin-groups’ moral and social worth in both private and public domains. Our data further suggest that diverse understandings of the traditional law locally known as kanun inform feud relations. Enactment and re-enactment procedures do not always culminate in settlement of feuds. Instead, various interpretations of customary law often serve as a justification of and sometimes a catalyst for more feuds. Operating alongside, and often in opposition to, state and transnational legal frameworks such as human rights legislation, customary law and its diverse local manifestations may facilitate rather than deter the intergenerational persistence of blood feud conflicts. https://www.academia.edu/2943799/Anthropological_Notebooks_Contributions_to_Albanian_Studies_2008_volume_XIV_number_2
This paper joins the literature concerned with Ottoman legacies in Europe by considering the case... more This paper joins the literature concerned with Ottoman legacies in Europe by considering the case of Bektashiyya, a Sufi order of Islam and a system of beliefs and practices that originated with Haxhi Bektash Veli – the 13th century spiritual leader and the pir1 founder of the Order. The origins of the founder of the Order are in the regions of northwestern Iran, central Anatolia where he devoted most of his teachings. It is here in the 15th and 16th centuries that Bektashiyya emerged as a highly organized Sufi Order and certainly one of the most influential dervish Orders established in the Balkans by the Ottoman rule (Norton 2001). By the 17th century we have a presence of Bektashi teqes (Sufi convents or lodges) and babas and dervishes serving local communities and travelers throughout much of the southern Balkans. Moreover, it is in Albania where the Bektashi continue to have a presence as the third largest religious community after Sunni Muslims and Christians (Albanian Orthodox and Catholics). Ottoman legacy, in this context includes the historical contributions to the religious landscape, namely the emergence of a predominantly Muslim character of Albanian religiosity, which was shaped during the prolonged contact under the Ottoman influence in Albania and in the neighboring Albanian populated territories, most notably in Kosovo but also in Macedonia. The following account suggests that we find „Ottoman legacy‟ not simply as „the other‟ in southeastern Europe, but rather as a highly localized or even „nativized other‟. In this view, Albanian Bektashi discourses present Bektashiyya as highly congruent with Albanian culture. To accounts of Ottoman legacies in Europe, the historical and socio-anthropological materials that follow relate to processes of cultural diffusion and models dealing with dynamics between centers and peripheries, cores and margins as well as perspectives on local and global or national or transnational contexts. The Bektashi of Albania as a case in point suggests that the „other‟ is localized through cross-fertilization between socio-cultural and religious imports and native cultural milieu. Ottoman legacy in southeastern Europe is indeed a legitimate area of inquiry with evident theoretical implications. In this case we find Bektashiyya in Albania not only as local tradition, but sometimes also without apparent traces of its originating source in central Anatolia.
Here I utilize the diverse body of historical and ethnographic materials as well as observations ... more Here I utilize the diverse body of historical and ethnographic materials as well as observations from ongoing research on religious practice and understandings in Albania. The study acknowledges that there is an ongoing return of religion in the public sphere under way in a post-communist setting. The implications of the observed revival draw our attention to the nature of religion in communist Albania. It is the latter theme that is explored here in more detail, with the support of ethnohistorical and ethnographic fieldwork data that inform our understanding of the extent to which religion may have survived in communist Albania as an underground expression of social life that was limited to the private domain.
Typological, technological, and metrical analyses of a lithic assemblage from the ‘Ain Difla rock... more Typological, technological, and metrical analyses of a lithic assemblage from the ‘Ain Difla rockshelter in westcentral Jordan are consistent with the results of previous studies that align ‘Ain Di fla with the Tabun D-type Levantine Mousterian. Technological and typological affinities are discernible from a direct comparison of tools from this assemblage with those found in Tabun layer D, as well as metrical and categorical comparisons between ‘Ain Difla and other well-known Tabun D Mousterian sites. The ‘Ain Difla sample is dominated by elongated Levallois points. Blanks were obtained from both uni- and bipolar convergent and predominantly Levallois cores that show evidence of bidirectional flaking. The typological and technological comparisons reported here suggest that the evolution of the blade-rich Mousterian can be viewed as a continuum between the early (Tabun) and late (Boker Tachtit) Mousterian; that (on any index) ‘Ain Di fla falls somewhere around the middle of this continuum, and that Mousterian laminar technologies develop more or less continually into the early Upper Paleolithic Ahmarian.
Evaluating the lifespan distribution of highly reliable commodities under regular use is exceedin... more Evaluating the lifespan distribution of highly reliable commodities under regular use is exceedingly difficult, time consuming, and extremely expensive. As a result of its ability to provide more failure data faster and at a lower experimental cost, accelerated life testing has become increasingly important in life testing studies. In this article, we concentrate on parametric inference for step stress partially life testing utilizing multiple censored data based on the Tampered Random Variable model. Under normal stress circumstances, the lifespan of the experimental units is assumed to follow the Nadarajah–Haghighi distribution, with and being the shape and scale parameters, respectively. Maximum likelihood estimates for model parameters and acceleration factor are developed using multiple censored data. We build asymptotic confidence intervals for the unknown parameters using the observed Fisher information matrix. To demonstrate the applicability of the different methodologies, ...
Myslim and Shermin Mustafa who opened the door to the American dream to me and so many others and... more Myslim and Shermin Mustafa who opened the door to the American dream to me and so many others and to my parents Astrit and Myhyre Mustafa who sacrificed their lives for their children's education.. v ACKNOWLEDGMENTS This dissertation would not have been possible without the practical, academic, and moral support of many people and institutions in Albania and the United States. Charles Lindholm's leadership by example and patient advice inspired me to conduct painstaking fieldwork and the writing of the thesis. Robert Hefner has been a constant source of loyal and heartening support. My main readers' wide-ranging exposure and understanding of Muslim societies and their keen interest and devotion to their advisees made this multi-layered project a stimulating and rewarding learning experience. This study was possible thanks to the hospitality that was offered by the Albanian Bektashi and their willingness to let me into their lives and religious bearing. I thank my gracious hosts for nourishing my thirst for Bektashi knowledge and understanding and for their endurance with my longer than usual stays in their spiritual centers. I hope that this work which documents the dilemmas and internal dynamics of the reinstatement of religion after communism justifies our lengthy and vigorous collaborations. I was fortunate to get to know Dede Reshat (rahmet pastë). He permitted this study and allowed my stay at the Bektashi headquarters in Tirana and other centers throughout Albania. In Tirana, I am appreciative for conversations with Dervish Mikel, Dervish Sali, Muhib Kastriot, and Muhibe Ismete. On my away visits, I consider myself privileged to have been hosted and guided by Baba Hysni of Martanesh,
Myslim and Shermin Mustafa who opened the door to the American dream to me and so many others and... more Myslim and Shermin Mustafa who opened the door to the American dream to me and so many others and to my parents Astrit and Myhyre Mustafa who sacrificed their lives for their children's education.. v ACKNOWLEDGMENTS This dissertation would not have been possible without the practical, academic, and moral support of many people and institutions in Albania and the United States. Charles Lindholm's leadership by example and patient advice inspired me to conduct painstaking fieldwork and the writing of the thesis. Robert Hefner has been a constant source of loyal and heartening support. My main readers' wide-ranging exposure and understanding of Muslim societies and their keen interest and devotion to their advisees made this multi-layered project a stimulating and rewarding learning experience. This study was possible thanks to the hospitality that was offered by the Albanian Bektashi and their willingness to let me into their lives and religious bearing. I thank my gracious hosts for nourishing my thirst for Bektashi knowledge and understanding and for their endurance with my longer than usual stays in their spiritual centers. I hope that this work which documents the dilemmas and internal dynamics of the reinstatement of religion after communism justifies our lengthy and vigorous collaborations. I was fortunate to get to know Dede Reshat (rahmet pastë). He permitted this study and allowed my stay at the Bektashi headquarters in Tirana and other centers throughout Albania. In Tirana, I am appreciative for conversations with Dervish Mikel, Dervish Sali, Muhib Kastriot, and Muhibe Ismete. On my away visits, I consider myself privileged to have been hosted and guided by Baba Hysni of Martanesh,
Ty pologi cal, tech no logi cal, and met ri cal analy ses of a lithic as sem blage from the 'Ain ... more Ty pologi cal, tech no logi cal, and met ri cal analy ses of a lithic as sem blage from the 'Ain Di fla rock shel ter in westcentral Jor dan are con sis tent with the re sults of pre vi ous stud ies that align 'Ain Di fla with the Tabun D-type Le vantine Mouste rian. Tech no logi cal and ty pologi cal af fini ties are dis cerni ble from a di rect com pari son of tools from this as semblage with those found in Tabun layer D, as well as met ri cal and cate gori cal com pari sons be tween 'Ain Di fla and other well-known Tabun D Mouste rian sites. The 'Ain Di fla sam ple is domi nated by elon gated Le val lois points. Blanks were ob tained from both uni-and bi po lar con ver gent and pre domi nantly Le val lois cores that show evi dence of bidi rec tional flak ing. The ty pologi cal and tech no logi cal com pari sons re ported here sug gest that the evo lu tion of the blade-rich Mousterian can be viewed as a con tin uum be tween the early (Tabun) and late (Boker Tachtit) Mouste rian; that (on any in dex) 'Ain Di fla falls some where around the mid dle of this con tin uum, and that Mouste rian lami nar tech nolo gies de velop more or less con tinu ally into the early Up per Pa leo lithic Ah mar ian.
87 Feud narratives: contemporary deployments of kanun in Shala Valley, ... The inhabitants of the... more 87 Feud narratives: contemporary deployments of kanun in Shala Valley, ... The inhabitants of theShala Valley are exclusively Catholic with no other religious minorities living in their territories. Their main subsistence strategies are a mixture of arable agriculture and pastoralism. ...
... Opportunities Program Research Report The opinions, recommendations, and conclusions of the g... more ... Opportunities Program Research Report The opinions, recommendations, and conclusions of the grantee are his own and do not necessarily reflect the views or policies of IREX or the US Department of State. Dr. Kristen Ghodsee Assistant Professor Dept. ...
Ethnologie francaise, Albanie Renaissance D'une Discipline (Special Edition on Albania), 2017
L’article analyse les évènements relatifs à un pèlerinage de commémoration qui se tient sur le Mo... more L’article analyse les évènements relatifs à un pèlerinage de commémoration qui se tient sur le Mont Tomorr, accueilli par les Bektashi albanais, où la diversité des voix et des perceptions du mouvement se fait entendre. Les observations ethnographiques reflètent la lutte des communautés religieuses après l’imposition d’une secularisation radicale dans une société aujourd’hui sortie d’un communisme qui était un des plus vigoureusement athée d’Europe. Deux décades après la chute du régime, l’enquête montre les défis liés à la reconstruction d’une communauté religieuse et de la pratique religieuse en général. https://www.academia.edu/32219669/Ethnologie_fran%C3%A7aise_2017_2_Albanie_Renaissance_dune_discipline
Light and Shadow: Isolation and Interaction in the Shala Valley of Northern Albania, 2013
O urs was a lengthy inquiry into the lives of the people of the Shala Valley, and the process of ... more O urs was a lengthy inquiry into the lives of the people of the Shala Valley, and the process of data collection necessitated repeat visits to people's homes. In most cases, the interview data were collected by the authors from adult heads of household who hosted our stay and answered our questions. We started our interviews from a standard questionnaire, but in most cases, our informants enjoyed a great degree of latitude, telling stories that strayed far from the topics of the survey. These diversions, as well as time spent over early afternoon meals, provided additional entry into their lives and worldviews. We listened, above all, to the many stories of both personal and collective perseverance, despite hardship (both internally and externally caused), that the people of the valley have faced and continue to face. Stories of perseverance and resilience resonate deeply for the people of Shala, at this historical juncture in particular, for they may well be the last surviving members of the great tribal peoples of the Balkans. Additionally, and more meaningfully, in modern Albania, as the mountains have depopulated, as families have fled to Shkodra, Tirana, and abroad, our hosts were the last holdouts, the last few families who had chosen to maintain a (semi-)traditional lifestyle (cf. Schwandner-Sievers 2001). For many of them, the pride of perseverance emerged through stories of their relations with each other, relations defined primarily through kinship, especially patrilineal descent, finding wives and bearing children, and the maintenance and protection of honor, most notably in the feud. It is perhaps through their networks of kin-based alliances of descent and marriage as well as in relation to their feuding foes (hasmi) that our informants most clearly continued to define themselves within larger social collectives, the fis ("tribe") in particular, and to defend their unique identity within Albanian society.
The Albanian blood feud (gjakmarrja) is here documented through survey data and oral narratives o... more The Albanian blood feud (gjakmarrja) is here documented through survey data and oral narratives of feud incidents in order to assess how these conflicts are initiated, the chronological sequence of events that involve the victim, the perpetrator and corresponding kin-groups along with parties involved in the mediation of the feud and the intervention strategies that are practised, and how these are informed by multiple understandings of customary law. Within an honour-driven context, gjakmarrja is a way of redressing the loss of an individual’s or family’s honour (nder). In a context where individual actors and kin-groups accumulate a feud performance history, blood feud regulates the flow of public insults upon individuals’ and kin-groups’ moral and social worth in both private and public domains. Our data further suggest that diverse understandings of the traditional law locally known as kanun inform feud relations. Enactment and re-enactment procedures do not always culminate in settlement of feuds. Instead, various interpretations of customary law often serve as a justification of and sometimes a catalyst for more feuds. Operating alongside, and often in opposition to, state and transnational legal frameworks such as human rights legislation, customary law and its diverse local manifestations may facilitate rather than deter the intergenerational persistence of blood feud conflicts. https://www.academia.edu/2943799/Anthropological_Notebooks_Contributions_to_Albanian_Studies_2008_volume_XIV_number_2
This paper joins the literature concerned with Ottoman legacies in Europe by considering the case... more This paper joins the literature concerned with Ottoman legacies in Europe by considering the case of Bektashiyya, a Sufi order of Islam and a system of beliefs and practices that originated with Haxhi Bektash Veli – the 13th century spiritual leader and the pir1 founder of the Order. The origins of the founder of the Order are in the regions of northwestern Iran, central Anatolia where he devoted most of his teachings. It is here in the 15th and 16th centuries that Bektashiyya emerged as a highly organized Sufi Order and certainly one of the most influential dervish Orders established in the Balkans by the Ottoman rule (Norton 2001). By the 17th century we have a presence of Bektashi teqes (Sufi convents or lodges) and babas and dervishes serving local communities and travelers throughout much of the southern Balkans. Moreover, it is in Albania where the Bektashi continue to have a presence as the third largest religious community after Sunni Muslims and Christians (Albanian Orthodox and Catholics). Ottoman legacy, in this context includes the historical contributions to the religious landscape, namely the emergence of a predominantly Muslim character of Albanian religiosity, which was shaped during the prolonged contact under the Ottoman influence in Albania and in the neighboring Albanian populated territories, most notably in Kosovo but also in Macedonia. The following account suggests that we find „Ottoman legacy‟ not simply as „the other‟ in southeastern Europe, but rather as a highly localized or even „nativized other‟. In this view, Albanian Bektashi discourses present Bektashiyya as highly congruent with Albanian culture. To accounts of Ottoman legacies in Europe, the historical and socio-anthropological materials that follow relate to processes of cultural diffusion and models dealing with dynamics between centers and peripheries, cores and margins as well as perspectives on local and global or national or transnational contexts. The Bektashi of Albania as a case in point suggests that the „other‟ is localized through cross-fertilization between socio-cultural and religious imports and native cultural milieu. Ottoman legacy in southeastern Europe is indeed a legitimate area of inquiry with evident theoretical implications. In this case we find Bektashiyya in Albania not only as local tradition, but sometimes also without apparent traces of its originating source in central Anatolia.
Here I utilize the diverse body of historical and ethnographic materials as well as observations ... more Here I utilize the diverse body of historical and ethnographic materials as well as observations from ongoing research on religious practice and understandings in Albania. The study acknowledges that there is an ongoing return of religion in the public sphere under way in a post-communist setting. The implications of the observed revival draw our attention to the nature of religion in communist Albania. It is the latter theme that is explored here in more detail, with the support of ethnohistorical and ethnographic fieldwork data that inform our understanding of the extent to which religion may have survived in communist Albania as an underground expression of social life that was limited to the private domain.
Typological, technological, and metrical analyses of a lithic assemblage from the ‘Ain Difla rock... more Typological, technological, and metrical analyses of a lithic assemblage from the ‘Ain Difla rockshelter in westcentral Jordan are consistent with the results of previous studies that align ‘Ain Di fla with the Tabun D-type Levantine Mousterian. Technological and typological affinities are discernible from a direct comparison of tools from this assemblage with those found in Tabun layer D, as well as metrical and categorical comparisons between ‘Ain Difla and other well-known Tabun D Mousterian sites. The ‘Ain Difla sample is dominated by elongated Levallois points. Blanks were obtained from both uni- and bipolar convergent and predominantly Levallois cores that show evidence of bidirectional flaking. The typological and technological comparisons reported here suggest that the evolution of the blade-rich Mousterian can be viewed as a continuum between the early (Tabun) and late (Boker Tachtit) Mousterian; that (on any index) ‘Ain Di fla falls somewhere around the middle of this continuum, and that Mousterian laminar technologies develop more or less continually into the early Upper Paleolithic Ahmarian.
Uploads
Papers by Mentor Mustafa
strategies that are practised, and how these are informed by multiple understandings of customary law. Within an honour-driven context, gjakmarrja is a way of redressing the loss of an individual’s or family’s honour (nder). In a context where individual actors and kin-groups accumulate a feud performance history, blood feud regulates the flow of public
insults upon individuals’ and kin-groups’ moral and social worth in both private and public domains. Our data further suggest that diverse understandings of the traditional
law locally known as kanun inform feud relations. Enactment and re-enactment procedures do not always culminate in settlement of feuds. Instead, various interpretations of
customary law often serve as a justification of and sometimes a catalyst for more feuds. Operating alongside, and often in opposition to, state and transnational legal frameworks
such as human rights legislation, customary law and its diverse local manifestations may facilitate rather than deter the intergenerational persistence of blood feud conflicts.
https://www.academia.edu/2943799/Anthropological_Notebooks_Contributions_to_Albanian_Studies_2008_volume_XIV_number_2
spiritual leader and the pir1 founder of the Order. The origins of the founder of the Order are in the regions of northwestern Iran, central Anatolia where he devoted most of his teachings. It is here in the 15th and 16th centuries that Bektashiyya
emerged as a highly organized Sufi Order and certainly one of the most influential dervish Orders established in the Balkans by the Ottoman rule (Norton 2001). By the 17th century we have a presence of Bektashi teqes (Sufi convents or lodges) and babas and dervishes serving local communities and travelers throughout much of the southern Balkans. Moreover, it is in Albania where the Bektashi continue to have a presence as the third largest religious community after Sunni Muslims and Christians (Albanian Orthodox and Catholics). Ottoman
legacy, in this context includes the historical contributions to the religious landscape, namely the emergence of a predominantly Muslim character of Albanian religiosity, which was shaped during the prolonged contact under the
Ottoman influence in Albania and in the neighboring Albanian populated territories, most notably in Kosovo but also in Macedonia.
The following account suggests that we find „Ottoman legacy‟ not simply as „the other‟ in southeastern Europe, but rather as a highly localized or even „nativized other‟. In this view, Albanian Bektashi discourses present Bektashiyya as highly congruent with Albanian culture. To accounts of Ottoman legacies in Europe, the historical and socio-anthropological materials that follow relate to processes of cultural diffusion and models dealing with dynamics between centers and peripheries, cores and margins as well as perspectives on local and global or national or transnational contexts. The Bektashi of Albania as a case in point suggests that the „other‟ is localized through cross-fertilization between
socio-cultural and religious imports and native cultural milieu. Ottoman legacy in southeastern Europe is indeed a legitimate area of inquiry with evident theoretical implications. In this case we find Bektashiyya in Albania not only as
local tradition, but sometimes also without apparent traces of its originating source in central Anatolia.
The study acknowledges that there is an ongoing return of religion in the public sphere under way in a post-communist setting. The implications of the observed revival draw our attention to the nature of religion in communist Albania. It is the latter theme that is explored here in more detail, with the support of ethnohistorical and ethnographic fieldwork data that inform our understanding of the extent to which religion may have survived in communist Albania as an underground expression of social life that was limited to the private domain.
Jordan are consistent with the results of previous studies that align ‘Ain Di fla with the Tabun D-type Levantine
Mousterian. Technological and typological affinities are discernible from a direct comparison of tools from this assemblage with those found in Tabun layer D, as well as metrical and categorical comparisons between ‘Ain Difla and other well-known Tabun D Mousterian sites. The ‘Ain Difla sample is dominated by elongated Levallois points. Blanks were
obtained from both uni- and bipolar convergent and predominantly Levallois cores that show evidence of bidirectional flaking. The typological and technological comparisons reported here suggest that the evolution of the blade-rich Mousterian can be viewed as a continuum between the early (Tabun) and late (Boker Tachtit) Mousterian; that (on any index) ‘Ain Di fla falls somewhere around the middle of this continuum, and that Mousterian laminar technologies develop more or less continually into the early Upper Paleolithic Ahmarian.
strategies that are practised, and how these are informed by multiple understandings of customary law. Within an honour-driven context, gjakmarrja is a way of redressing the loss of an individual’s or family’s honour (nder). In a context where individual actors and kin-groups accumulate a feud performance history, blood feud regulates the flow of public
insults upon individuals’ and kin-groups’ moral and social worth in both private and public domains. Our data further suggest that diverse understandings of the traditional
law locally known as kanun inform feud relations. Enactment and re-enactment procedures do not always culminate in settlement of feuds. Instead, various interpretations of
customary law often serve as a justification of and sometimes a catalyst for more feuds. Operating alongside, and often in opposition to, state and transnational legal frameworks
such as human rights legislation, customary law and its diverse local manifestations may facilitate rather than deter the intergenerational persistence of blood feud conflicts.
https://www.academia.edu/2943799/Anthropological_Notebooks_Contributions_to_Albanian_Studies_2008_volume_XIV_number_2
spiritual leader and the pir1 founder of the Order. The origins of the founder of the Order are in the regions of northwestern Iran, central Anatolia where he devoted most of his teachings. It is here in the 15th and 16th centuries that Bektashiyya
emerged as a highly organized Sufi Order and certainly one of the most influential dervish Orders established in the Balkans by the Ottoman rule (Norton 2001). By the 17th century we have a presence of Bektashi teqes (Sufi convents or lodges) and babas and dervishes serving local communities and travelers throughout much of the southern Balkans. Moreover, it is in Albania where the Bektashi continue to have a presence as the third largest religious community after Sunni Muslims and Christians (Albanian Orthodox and Catholics). Ottoman
legacy, in this context includes the historical contributions to the religious landscape, namely the emergence of a predominantly Muslim character of Albanian religiosity, which was shaped during the prolonged contact under the
Ottoman influence in Albania and in the neighboring Albanian populated territories, most notably in Kosovo but also in Macedonia.
The following account suggests that we find „Ottoman legacy‟ not simply as „the other‟ in southeastern Europe, but rather as a highly localized or even „nativized other‟. In this view, Albanian Bektashi discourses present Bektashiyya as highly congruent with Albanian culture. To accounts of Ottoman legacies in Europe, the historical and socio-anthropological materials that follow relate to processes of cultural diffusion and models dealing with dynamics between centers and peripheries, cores and margins as well as perspectives on local and global or national or transnational contexts. The Bektashi of Albania as a case in point suggests that the „other‟ is localized through cross-fertilization between
socio-cultural and religious imports and native cultural milieu. Ottoman legacy in southeastern Europe is indeed a legitimate area of inquiry with evident theoretical implications. In this case we find Bektashiyya in Albania not only as
local tradition, but sometimes also without apparent traces of its originating source in central Anatolia.
The study acknowledges that there is an ongoing return of religion in the public sphere under way in a post-communist setting. The implications of the observed revival draw our attention to the nature of religion in communist Albania. It is the latter theme that is explored here in more detail, with the support of ethnohistorical and ethnographic fieldwork data that inform our understanding of the extent to which religion may have survived in communist Albania as an underground expression of social life that was limited to the private domain.
Jordan are consistent with the results of previous studies that align ‘Ain Di fla with the Tabun D-type Levantine
Mousterian. Technological and typological affinities are discernible from a direct comparison of tools from this assemblage with those found in Tabun layer D, as well as metrical and categorical comparisons between ‘Ain Difla and other well-known Tabun D Mousterian sites. The ‘Ain Difla sample is dominated by elongated Levallois points. Blanks were
obtained from both uni- and bipolar convergent and predominantly Levallois cores that show evidence of bidirectional flaking. The typological and technological comparisons reported here suggest that the evolution of the blade-rich Mousterian can be viewed as a continuum between the early (Tabun) and late (Boker Tachtit) Mousterian; that (on any index) ‘Ain Di fla falls somewhere around the middle of this continuum, and that Mousterian laminar technologies develop more or less continually into the early Upper Paleolithic Ahmarian.