Dëbimi_i_shqiptarëve_1877-1878
Pasoja
Diplomatët perëndimor raportuan në vitin 1878 se numrit të familjet refugjate në Maqedoni ishin 60,000 familje, me 60-70,000 refugjatë nga Serbia të shpërndara brenda vilajetit të Kosovës. Guvernatori osman i vilajetit të Kosovës, vlerësoi në vitin 1881 se numri i refugjatëve të jetë rreth 65.000 me disa zhvendosur në sanxhaqe e Shkupit dhe Pazar të Riut. Disa numri i këtyre refugjatëve shqiptarë ishin zhvendosur edhe në pjesë të tjera të Perandorisë Osmane, si rajonin Samsun të Detit të Zi.Geniş, Şerife, and Kelly Lynne Maynard (2009). "Formation of a diasporic community: The history of migration and resettlement of Muslim Albanians in the Black Sea Region of Turkey." Middle Eastern Studies. 45. (4): 556-557: "Using secondary sources, we establish that there have been Albanians living in the area of Nish for at least 500 years, that the Ottoman Empire controlled the area from the fourteenth to nineteenth centuries which led to many Albanians converting to Islam, that the Muslim Albanians of Nish were forced to leave in 1878, and that at that time most of these Nishan Albanians migrated south into Kosovo, although some went to Skopje in Macedonia."; fq. 557. "It is generally believed that the Albanians in Samsun Province are the descendants of the migrants and refugees from Kosovo who arrived in Turkey during the wars of 1912–13. Based on our research in Samsun Province, we argue that this information is partial and misleading. The interviews we conducted with the Albanian families and community leaders in the region and the review of Ottoman history show that part of the Albanian community in Samsun was founded through three stages of successive migrations. The first migration involved the forced removal of Muslim Albanians from the Sancak of Nish in 1878; the second migration occurred when these migrants’ children fled from the massacres in Kosovo in 1912–13 to Anatolia; and the third migration took place between 1913 and 1924 from the scattered villages in Central Anatolia where they were originally placed to the Samsun area in the Black Sea Region. Thus, the Albanian community founded in the 1920s in Samsun was in many ways a reassembling of the demolished Muslim Albanian community of Nish... Our interviews indicate that Samsun Albanians descend from Albanians who had been living in the villages around the city of Nish..."; fq. 557-558. "In 1690 much of the population of the city and surrounding area was killed or fled, and there was an emigration of Albanians from the Malësia e Madhe (North Central Albania/Eastern Montenegro) and Dukagjin Plateau (Western Kosovo) into Nish." Tensionet brenda Kosovës ndërmjet refugjatët shqiptarë dhe shqiptarët vendas u ngrit mbi burimet, si Perandoria Osmane e kishte të vështirë për të akomoduar nevojat e tyre dhe kushteve të jetesës. Këta refugjatë u bë gjithashtu një grup të fortë i opozitës për qeverisjen nga Sulltani.  Tensionet në formën e sulmeve hakmarrëse u ngrit nga refugjatët shqiptarë të ardhur mbi serbëve vendas të Kosovës që kontribuan në fillimet e konfliktit të vazhdueshëm serbo-shqiptare në dekadat e ardhshme.Frantz, Eva Anne (2009). "Violence and its Impact on Loyalty and Identity Formation in Late Ottoman Kosovo: Muslims and Christians in a Period of Reform and Transformation." Journal of Muslim Minority Affairs. 29. (4) : 460–461. "In consequence of the Russian-Ottoman war, a violent expulsion of nearly the entire Muslim, predominantly Albanian-speaking, population was carried out in the sanjak of Niš and Toplica during the winter of 1877—1878 by the Serbian troops. This was one major factor encouraging further violence, but also contributing greatly to the formation of the League of Prizren. The league was created in an opposing reaction to the Treaty of San Stefano and the Congress of Berlin and is generally regarded as the beginning of the Albanian national movement. The displaced persons (Alb. muhaxhirë, Turk. muhacir, Serb. muhadžir) took refuge predominantly in the eastern parts of Kosovo. The Austro-Hungarian consul Jelinek reported in April of 1878.... The account shows that these displaced persons (muhaxhirë) were highly hostile to the local Slav population. But also the Albanian peasant population did not welcome the refugees, since they constituted a factor of economic rivalry. As a consequence of these expulsions, the interreligious and interethnic relations worsened. Violent acts of Muslims against Christians, in the first place against Orthodox but also against Catholics, accelerated. This can he explained by the fears of the Muslim population in Kosovo that were stimulated by expulsions of large Muslim population groups in other parts of the Balkans in consequence of the wars in the nineteenth century in which the Ottoman Empire was defeated and new Balkan states were founded. The latter pursued a policy of ethnic homogenisation expelling large Muslim population groups."; p. 467. "See K. Clewing, "Der Kosovokonflikt als Territorial- und Herrschaftskonflikt", op. cit. , pp. 185 – 186; Konrad Clewing, "Mythen und Fakten zur Ethnostruktur in Kosovo—Ein geschichtlicher Über- blick" (Myths and facts about the ethnic structure of Kosovo—a historical overview), in Der Kosovo-Konflikt. Ursachen-Akteure-Verlauf, eds K. Clewing and J. Reuter, op. cit. , pp. 17 – 63, 45 – 48; Dietmar Müller, Staatsbürger auf Widerruf. Juden und Muslime als Alteritätspartner im rumänischen und serbischen Nationscode. Ethnonationale Staatsbürgerschaftskonzepte (Citizens until revoked. Jews and Muslims as partners of alterity in the Rumanian and Serb nation code. Ethnonational concepts of citizenship), 1878–1941, Wiesbaden: Harrassowitz, 2005, p. 122, pp. 128 – 138. Clewing (as well as Müller) sees the expulsions of 1877 – 1878 as a crucial reason for the culmination of the interethnic relations in Kosovo and 1878 as the epoch year in the Albanian-Serbian conflict history." Stefanović, Djordje (2005). "Seeing the Albanians through Serbian eyes: The Inventors of the Tradition of Intolerance and their Critics, 1804-1939." European History Quarterly. 35. (3): 469-470. "In 1878, following a series of Christian uprisings against the Ottoman Empire, the Russo-Turkish War, and the Berlin Congress, Serbia gained complete independence, as well as new territories in the Toplica and Kosanica regions adjacent to Kosovo. These two regions had a sizable Albanian population which the Serbian government decided to deport. The Serbian Army Commander insisted that Serbia ‘should not have its Caucasus’ and the Prime Minister argued that the Albanian minority might represent a security concern. In 1909, Serbian intellectual Jovan Hadži-Vasiljević explained that the major motivation for the 1878 deportation was also to ‘create a pure Serbian nation state’ by ‘cleansing’ the land of the non-Christians, as ‘the great Serbian poet Njegoš argued’. Hadži-Vasiljević was here interpreting Njegoš rather loosely, as Njegoš work focused on the Slavonic Muslims and not on Albanian Muslims. The ominous implication was that Albanians, as non-Slavs, were not even capable of assimilation. While the Serbian state authorities repeatedly attempted to assimilate the Slavonic Muslims, they refrained from attempting to ‘Serbianize’ the Albanians. While both security concerns and the exclusive nationalist ideology influenced the government’s policies, there was also some Serbian resistance to the ‘cleansing’ of the Albanians. General Jovan Belimarkovic opposed the deportation and offered his resignation to the government over this issue and journalist Manojlo Đjorđjević also condemned these policies and argued that Serbia should have pursued a policy of peaceful reconciliation towards the Albanians. In Toplica the Albanians were encountered, and we had nothing more important to do but to expel these warlike, but hard-working people from their homes. Instead of making a peace with them as the defeated side – they were without any good reason pushed across the border – so that they’ll settle on the other side as the enemies of everything Serbian, to become the avengers towards those who pushed them from their homes. Despite some voices of dissent, the Serbian regime ‘encouraged’ about 71,000 Muslims, including 49,000 Albanians, ‘to leave’. The regime then gradually settled Serbs and Montenegrins in these territories. Prior to 1878, the Serbs comprised not more than one half of the population of Nis, the largest city in the region; by 1884 the Serbian share rose to 80 per cent. According to Ottoman sources, Serbian forces also destroyed mosques in Leskovac, Prokuplje, and Vranje." ; fq.470. "The ‘cleansing’ of Toplica and Kosanica would have long-term negative effects on Serbian-Albanian relations. The Albanians expelled from these regions moved over the new border to Kosovo, where the Ottoman authorities forced the Serb population out of the border region and settled the refugees there. Janjićije Popović, a Kosovo Serb community leader in the period prior to the Balkan Wars, noted that after the 1876–8 wars, the hatred of the Turks and Albanians towards the Serbs ‘tripled’. A number of Albanian refugees from Toplica region, radicalized by their experience, engaged in retaliatory violence against the Serbian minority in Kosovo. In 1900 Živojin Perić, a Belgrade Professor of Law, noted that in retrospect, ‘this unbearable situation probably would not have occurred had the Serbian government allowed Albanians to stay in Serbia’. He also argued that conciliatory treatment towards Albanians in Serbia could have helped the Serbian government to gain the sympathies of Albanians of the Ottoman Empire. Thus, while both humanitarian concerns and Serbian political interests would have dictated conciliation and moderation, the Serbian government, motivated by exclusive nationalist and anti-Muslim sentiments, chose expulsion. The 1878 cleansing was a turning point because it was the first gross and large-scale injustice committed by Serbian forces against the Albanians. From that point onward, both ethnic groups had recent experiences of massive victimization that could be used to justify ‘revenge’ attacks. Furthermore, Muslim Albanians had every reason to resist the incorporation into the Serbian state." Dëbimet gjithashtu shkaktoi shfaqjen e Lidhjes së Prizrenit (1878-1881), si një reagim për të parandaluar territore të tjera me popullsi shqiptare nga dhënja Serbisë dhe Mali të Zi.  Në mes të këtyre ngjarjeve, gjatë pranverës/verës 1879, bastisjet e shumta të dhunshme dhe grabitqare janë kryer në Serbi nga grupet e refugjatëve shqiptarë në ish-tokat e banimit, nganjëherë me pranimin e autoriteteve osmane. Në pasojat e luftës dhe dëbimeve, presioni diplomatik britanike për disa kohë ishte aplikuar mbi Serbisë për të lejuar refugjatët shqiptarë për të shkuar dhe për t'u kthyer në shtëpitë e tyre, por më vonë presioni diplomatik u ulën. Perandoria Osmane ishte vakët për rikthimin e refugjatëve në Serbi, sepse refugjatët ishin parë si integral në forcimin demografikisht elementin mysliman në territoret e saj të mbetura si vilajetit të Kosovës ende nën sovranitetin osmane. djathtas|parapamje|165x165px|Karta etnike të komunës e Medvegjës (regjistrimi: 2002).