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Albanians ((アルバニア語:Shqiptarët)) are defined as an ethnic group native to Albania and neighboring countries. The term is also used sometimes to refer to the citizens of the Republic of Albania regardless of ethnicity. Ethnic Albanians speak the Albanian language and more than half of ethnic Albanians live in Albania and Kosovo. The Albanian diaspora also exists in a number of other countries, notable examples are the Arvanites and Arbereshe, both which were influential in their respective countries and produced many prominent figures. ==Ethnonym== The ethnonym ''Albanians'' is believed to be derived from Albanoi,〔''History of the Byzantine Empire'', 324–1453 By Alexander A. Vasiliev Edition: 2, illustrated Published by Univ of Wisconsin Press, 1958 ISBN 0-299-80926-9, ISBN 978-0-299-80926-3 (page 613)〕〔History of the Balkans: Eighteenth and nineteenth centuries By Barbara Jelavich Edition: reprint, illustrated Published by Cambridge University Press, 1983 ISBN 0-521-27458-3, ISBN 978-0-521-27458-6 (page 25)〕〔''The Indo-European languages'' By Anna Giacalone Ramat, Paolo Ramat Edition: illustrated Published by Taylor & Francis, 1998 ISBN 0-415-06449-X, 9780415064491 (page 481)〕 an Illyrian tribe mentioned by Ptolemy in the city of Albanopolis. While the exonym ''Albania'' for the general region inhabited by the Albanians does hark back to Classical Antiquity, the Albanian language employs a different ethnonym, with modern Albanians referring to themselves as ''shqipëtarë'' and to their country as ''Shqipëria''. Two etymologies have been conjectured for this ethnonym: one, associated with Maximilian Lambertz, derives the etymology from the Albanian for eagle (''shqipe'', var.,''shqiponjë''), perhaps denoting denizens of a mountainous region. In Albanian folk etymology, this word denotes a bird totem dating from the times of Skanderbeg, as displayed on the Albanian flag. The other suggestion connects it to the verb 'to speak' (''me shqiptue'').〔Robert Bideleux, Ian Jeffries,''The Balkans: A Post-Communist History,'' Routledge 2006 p.26.〕〔The theory linking the ethnoym to the verb 'to speak' was advanced by Hahn who suggested it was perhaps a Latin loan word from ''excipio''. See Robert Elsie, ''A dictionary of Albanian religion, mythology and folk culture'', C. Hurst & Co. Publishers, 2001, ISBN 978-1-85065-570-1, p. 79.〕 If the latter conjecture were correct, the Albanian endonym, like ''Slav'' and others, would originally have been a term for "those who speak (the same language )". In ''History'' written in 1079–1080, the Byzantine historian Michael Attaliates referred to the ''Albanoi'' as having taken part in a revolt against Constantinople in 1043 and to the ''Arbanitai'' as subjects of the duke of Dyrrachium. It is disputed, however, whether that refers to Albanians in an ethnic sense. However a later reference to Albanians from the same Attaliates, regarding the participation of Albanians in a rebellion around 1078, is undisputed.〔The wars of the Balkan Peninsula: their medieval origins G – Reference, Information and Interdisciplinary Subjects Series Authors Alexandru Madgearu, Martin Gordon Editor Martin Gordon Translated by Alexandru Madgearu Edition illustrated Publisher Scarecrow Press, 2008 ISBN 0-8108-5846-0, ISBN 978-0-8108-5846-6 ''It was supposed that those Albanoi from 1042 were Normans from Sicily, called by an archaic name (the Albanoi were an independent tribe from Southern Italy). The following instance is indisputable. It comes from the same Attaliates, who wrote that the Albanians (Arbanitai) were involved in the 1078; rebellion of...'' p. 25〕 In later Byzantine usage, the terms "Arbanitai" and "Albanoi", with a range of variants, were used interchangeably, while sometimes the same groups were also called by the classicising name Illyrians.〔Mazaris 1975, pp. 76–79.〕〔N. Gregoras (ed. Bonn) V, 6; XI, 6.〕 The first reference to the Albanian language dates to the later 13th century (around 1285). The Albanians are and have been referred to by other terms as well. Some of them are: *''Arbër'', ''Arbën'', ''Arbëreshë'' and ''Arbëneshë''; the old native term denoting ancient and medieval Albanians and sharing the same root with the latter.〔 At the time the country was called Arbër (Gheg: Arbën) and Arbëria (Gheg: Arbënia) by Albanians.〔 This term is still used for the Albanians that migrated to Italy during the Middle Ages, the Arbëreshë.〔 Within the Balkans, Vlachs still use a similar term ''Arbineş'' in the Aromanian language for contemporary (Orthodox) Albanians.〔〔Nitsiakos, Vassilis (2010). ''On the border: Transborder mobility, ethnic groups and boundaries along the Albanian-Greek frontier''. LIT Verlag. p. 143. "Gjergj has married an Albanian Christian Orthodox, Zerina, who works as a nurse in the country surgery of the village. His mother says meaningfully about her daughter-in-law that, even though she is not “one of ours” (nu iasti di anuastrë) she is good (iasti bunë). And of course she never refers to her daughter-in- law by her name. She calls her “nviasta” (the bride) or “aistë” (she). This, too, is part of the moral code of communication revealing the nature of relationships among the members of a Vlach family. I know this well from my own family. But, at this moment, I am thinking more about the categories “one of ours” and “stranger” inside the same family, again in relation to whatever we call “identities”. Zerina is “stranger” to her mother-in- law, in the sense that she is not a Vlach. She is “arbiniasë’ (an Albanian or, better, an Arvanite). This, too, is very familiar to me. My own wife is not “one of ours” for my parents, namely she is not a Vlach but a “Greka”. We shall return to this category, “Grekos”, but here the parallelism is useful for understanding how relative and fluid ethnic classifications and categories are, as they depend on what people define as theirs or other in practice. I corrected the term “Albanian” above and used “Arvanite” instead, because I believe it expresses the perspective of these people more accurately. If the bride were Muslim, her mother in-law would most certainly not say that she is not one of our own, she would simply say she is a Turk (though she would have tried to conceal that). The basic distinction established in the wider area of the Balkans and in the context of Ottoman domination was one between Muslims and Christians."〕 *''Arbanas/i''; old term used by Balkan Slavic peoples such as the Bulgarians and Serbians to refer to Albanians.〔 The term ''Arbănas'' was also used by Romanians for Albanians.〔Kamusella, Tomasz (2009). ''The politics of language and nationalism in modern Central Europe''. Palgrave Macmillan. p. 241. "Prior to the emergence of the modern self-ethnonym ''Shqiptarë'' in the mid-16th century (for the first time it was recorded in 1555 by the Catholic Gheg, Gjon Buzuku, in his missal), North Albanians (Ghegs) refereed to themselves as ''Arbën'', and South Albanians (Tosks) ''Arbër''. Hence, the self-ethnonym ''Arbëreshë'' of the present-day Italo-Albanians (numbering about 100,000) in southern Italy and Sicily, whose ancestors, in the wake of the Ottoman wars, emigrated from their homeland in the 14th century. hese self-ethnonyms perhaps influenced the Byzantine Greek Arvanites for ‘Albanians,’ which was followed by similar ones in Bulgarian and Serbian (''Arbanasi''), Ottoman (''Arnaut''), Romanian (''Arbănas''), and Aromanian (''Arbineş'')."〕 *''Arvanitis'' (plural: ''Arvanites''); is a term that was historically used to describe an Albanian speaker regardless of their religious affiliations amongst the wider Greek-speaking population until the interwar period.〔 Today, the term ''Arvanites'' is used by Greeks to refer to descendants of Albanians or ''Arbëreshë'' that migrated to southern Greece during the medieval era and who currently self identify as Greeks.〔Liotta, Peter H. (2001). ''(Dismembering the state: The death of Yugoslavia and why it matters )''. Lexington Books. p.198. "Among Greeks, the term “Alvanitis”—or “Arvanitis”—means a Christian of Albanian ancestry, one who speaks both Greek and Albanian, but possesses Greek “consciousness.” Numerous “Arvanites” live in Greece today, although the ability to speak both languages is shrinking as the differences (due to technology and information access and vastly different economic bases) between Greece and Albania increase. The Greek communities of Elefsis, Marousi, Koropi, Keratea, and Markopoulo (all in the Attikan peninsula) once held significant Arvanite communities. “Arvanitis” is not necessarily a pejorative term; a recent Pan Hellenic socialist foreign minister spoke both Albanian and Greek (but not English). A former Greek foreign minister, Theodoros Pangalos, was an “Arvanite” from Elefsis."〕 In Epirus today, the term ''Arvanitis'' is still used for an Albanian speaker regardless of their citizenship and religion.〔 "Until the Interwar period ''Arvanitis'' (plural ''Arvanitēs'') was the term used by Greek speakers to describe an Albanian speaker regardless of his/hers religious background. In official language of that time the term ''Alvanos'' was used instead. The term ''Arvanitis'' coined for an Albanian speaker independently of religion and citizenship survives until today in Epirus (see Lambros Baltsiotis and Léonidas Embirikos, “De la formation d’un ethnonyme. Le terme Arvanitis et son evolution dans l’État hellénique”, in G. Grivaud-S. Petmezas (eds.), ''Byzantina et Moderna'', Alexandreia, Athens, 2006, pp. 417-448."〕 *''Arnaut/s'' (ارناود); old term used mainly from Turks and by extension by some European authors during the Ottoman Empire. A derivate of the Turkish ''Arvanid'' (Arnavut) (اروانيد), which derives from the Greek term ''Arvanites''.〔Theißen, Ulrich (2007). "(Die Namen für das Gänseblümchen Bellis perennis im Bulgarischen und seinen Nachbarsprachen–Etymologische und benennungstheoretische Aspekte. )" ''Zeitschrift für Balkanologie''. 43.(1): 90. Der ursprüngliche Name Άλβανίτης (abgeleitet von Άλβάνος) wurde im Neugriechischen zu Άρβανίτης… In türkischer Vermittlung erfuhr die Silbe -''van''- eine Metathese zu -''nav''-, so dass die türkische Form des Namens für die Albaner arnavut bzw. arnaut Lautet. In dieser Form gelangte das Wort ins Bulgarische (BER I/1971: 15). (original name Άλβανίτης (derived from Άλβάνος) was established in Modern Greek to Άρβανίτης .... In Turkish the syllable was experienced and mediated as -''van''- and by metathesis to -''nav''- so that the Turkish form of the name for the Albanians became respectively Arnavut or Arnaut. In this form, the word came into Bulgarian (BER I / 1971: 15). )"〕 *''Shqip(ë)tar'' and ''Shqyptar'' (in northern Albanian dialects) is the contemporary endonym used by Albanians for themselves while ''Shqipëria'' and ''Shqypnia/Shqipnia'' are native toponyms used by Albanians to name their country with all terms sharing the same root.〔 At the end of 17th and beginning of the early 18th centuries, the placename ''Shqipëria'' and the ethnic demonym ''Shqiptarë'' gradually replaced ''Arbëria/Arbënia'' and ''Arbëresh/Arbënesh'' amongst Albanian speakers.〔 This was due to socio-political, cultural, economic and religious complexities that Albanians experienced during the Ottoman era.〔Lloshi, Xhevat (1999). “Albanian”. In Hinrichs, Uwe, & Uwe Büttner (eds). ''Handbuch der Südosteuropa-Linguistik''. Otto Harrassowitz Verlag. p. 277. "The Albanians of today call themselves ''shqiptarë'', their country ''Shqipëri'', and their language ''shqipe''. These terms came into use between the end of the 17th and beginning of the 18th centuries. Foreigners call them ''albanesi'' (Italian), ''Albaner'' (German), ''Albanians'' (English), ''Alvanos'' (Greek), and ''Arbanasi'' (old Serbian), the country ''Albania'', ''Albanie'', ''Albanien'', ''Alvania'', and ''Albanija'', and the language ''Albanese'', ''Albanisch'', ''Albanian'', ''Alvaniki'', and ''Arbanashki'' respectively. All these words are derived from the name ''Albanoi'' of an Illyrian tribe and their center ''Albanopolis'', noted by the astronomer of Alexandria, Ptolemy, in the 2nd century AD. ''Alban'' could he a plural of ''alb''- ''arb''-, denoting the inhabitants of the plains (ÇABEJ 1976). The name passed over the boundaries of the Illyrian tribe in central Albania, and was generalised for all the Albanians. They called themselves ''arbënesh'', ''arbëresh'', the country ''Arbëni'', ''Arbëri'', and the language ''arbëneshe'', ''arbëreshe''. In the foreign languages, the Middle Ages denominations of these names survived, but for the Albanians they were substituted by ''shqiptarë'', ''Shqipëri'' and ''shqipe''. The primary root is the adverb ''shqip'', meaning “clearly, intelligibly”. There is a very close semantic parallel to this in the German noun ''Deutsche'', “the Germans” and “the German language” (Lloshi 1984) Shqip spread out from the north to the south, and ''Shqipni/Shqipëri'' is probably a collective noun, following the common pattern of ''Arbëni'', ''Arbëri''. The change happened after the Ottoman conquest because of the conflict in the whole line of the political, social, economic, religious, and cultural spheres with a totally alien world of the Oriental type. A new and more generalised ethnic and linguistic consciousness of all these people responded to this.”〕 ''Skipetar/s'' is a historical rendering or exonym of the term ''Shqiptar'' by some French, Austrian, English and German authors in use from the 18th century (but probably earlier) to the present. The term ''Šiptari'' is a derivation used by Balkan Slavic peoples and former states like Yugoslavia which Albanians consider derogatory due to its negative connotations thereby preferring ''Albanci'' instead.〔Guzina, Dejan (2003). "Kosovo or Kosova – Could it be both? The Case of Interlocking Serbian and Albanian Nationalisms". In Florian Bieber and Židas Daskalovski (eds.). ''Understanding the war in Kosovo''. Psychology Press. p.30. There is similar terminological confusion over the name for the inhabitants of the region. After 1945, in pursuit of a policy of national equality, the Communist Party designated the Albanian community as ‘Šiptari’ (Shqiptare, in Albanian), the term used by Albanians themselves to mark the ethnic identity of any member of the Albanian nation, whether living in Albania or elsewhere.… However, with the increased territorial autonomy of Kosovo in the late 1960s, the Albanian leadership requested that the term ‘Albanians’ be used instead—thus stressing national, rather than ethnic, self-identification of the Kosovar population. The term ‘Albanians’ was accepted and included in the 1974 Yugoslav Constitution. In the process, however, the Serbian version of the Albanian term for ethnic Albanians—‘Šiptari’—had acquired an openly pejorative flavor, implying cultural and racial inferiority. Nowadays, even though in the documents of post- socialist Serbia the term ‘Albanians’ is accepted as official, many state and opposition party leaders use the term ‘Šiptari’ indiscriminately in an effort to relegate the Kosovo Albanians to the status of one among many minority groups in Serbia. Thus the quarrel over the terms used to identify the region and its inhabitants has acquired a powerful emotional and political significance for both communities.〕〔Neofotistos, Vasiliki P. (2010). "Cultural Intimacy and Subversive Disorder: The Politics of Romance in the Republic of Macedonia". ''Anthropological Quarterly''. 83. (2): 288. “Because of their allegedly rampant aggression and concerted attempts to destroy national integrity, Albanians in Macedonia are stigmatized with the pejorative term ''Šiptar'' (singular)/''Šiptari'' (plural) as an ethic Other. Especially important for the purposes of this paper, as I show below, is the ambivalent character of the stereotype ''Šiptar/i''—after all, as Bhabha (() 2004:95) reminds us "the stereotype () an ambivalent mode of knowledge and power," a "contradictory mode of representation, as anxious as it is assertive" (2004:100). In particular, the stereotype declares Albanians to be utterly incapable of participating in political and social life as Macedonian nationals who are committed to respecting and upholding state laws, and the territorial integrity and national sovereignty of Macedonia. In this sense, they are allegedly intrinsically "inferior"—"stupid," "dirty," "smelly," "uncultured," "backward," and so on. By the same token, however, and in the context of an ethnic-chauvinist and masculinist ideology (which I discuss in the next section), the stereotype also declares Albanians to be aggressive and capable of violating the territorial integrity of the Macedonian state and the moral integrity of Macedonian women. In this sense then, the stereotype invests Albanians with an excessive, disorderly energy that cannot be regulated and, hence, is dangerous (also see Lambevski 1997; for an analysis of the production and transgression of stereotypes, see Neofotistos 2004).〕〔Neofotistos, Vasiliki P. (2010). "Postsocialism, Social Value, and Identity Politics among Albanians in Macedonia". ''Slavic Review''. 69. (4): 884-891.〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Albanians」の詳細全文を読む スポンサード リンク
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