A COLLECTION OF SHORT STORIES VENERABLE VOICES

JP - EU/CoE Support to the Promotion of Cultural Diversity (PCDK)

Funded Implemented by the European Union by the Council of Europe

EUROPEAN UNION COUNCIL CONSEIL OF EUROPE DE L’EUROPE VENERABLE 2 VOICES A COLLECTION OF SHORT STORIES VENERABLE VOICES

SEPTEMBER, 2012

JP - EU/CoE Support to the Promotion of Cultural Diversity (PCDK)

This document was produced within the framework of the Joint Project "EU/CoE Support to the Promotion of Cultural Diversity in Kosovo*". The content does not necessarily represent the offi cial position of the European Union and/or the Council of Europe.

* This designation is without prejudice to positions on status, and is in line with UNSCR 1244 and the ICJ Opinion on the Kosovo Declaration of Independence. VENERABLE 4 VOICES Contents

Acknowledgements 7 Forewords 9 Introduction 13 Bosnian customs 14 Christmas 16 A story of wedding preparations 18 A tambourine woman 20 A story of engagements in earlier times 21 Filigree 22 Hëdërlezi (St. George) celebration 24 Life of a woman 26 Roma engagement 27 Kanagjeqi (bridal ritual of hair dyeing with henna) 28 How the people would go to the mountains 30 A bride’s hen night (in Rugova) 32 Where is the spider’s house 34 Marriage 36 Story told by the owner of a private museum 38 Hospitality and the rules of Oda e burrave (Guest room) 40 White Plis 42 Mësit (Matchmaker) 43 Easter 44 Preparing the bride for marriage 46 Engagements 48 Serbian weddings 49 St. George 50 Village festival 52 Karabash Baba shrine 54 Caravan 55 Kasëmbeg stream 56 Return my thing 58 Visiting for the expression of condolences 60 VENERABLE 6 VOICES Acknowledgements

The collection and publication of this book Further, we would like to thank to Ms. Dafi - is the culmination of two years’ work in which a na Beqiri who passionately coordinated the ac- number of individuals and organisations played tion from the fi rst step to the end on behalf of a crucial role. We would like to extend our grat- the PCDK project and the photographer, Mr. At- itude to the authors / storytellers who gener- dhe Mulla who captured the essence of the sto- ously accepted to share their stories and who ries as well as Trembelat company that skill- gave permission to have their photos and sto- fully designed the publication. ries published. The PCDK project staff would like to thank PCDK Team their partner non-governmental organisations: AKTI, Arteza, Cultural Heritage without Borders, Intersos, Mundesia, 7 Shtatori, Zana and Forte- sa for their dedicated work. VENERABLE 8 VOICES Foreword

Social inclusion and the dignity of elderly the views and experiences of the past. Better people are an important part of European cul- understanding and valuing of heritage passed ture, and are refl ected in the international and down from the older generations requires an ac- regional instruments of protection and promo- tive intercultural dialogue among the genera- tion, including the European Social Charter. tions, giving young and old an equal voice. Heritage plays an essential role in the right This Voices of the Elderly publication in- of everyone to take part in cultural life, which spires such a dialogue through stories told by decreases social exclusion and helps to develop the older generation from diverse communi- common experiences and foster dialogue. Pay- ties across Kosovo*, and underlines the value ing particular attention to the social inclusion of heritage practices to society. We hope that of the elderly enriches the education of youth, through this and similar initiatives, continued in communicating knowledge, experience and dialogue between generations and communi- wisdom. ties will contribute to the understanding of our The recent history of the Balkans is often common heritage. portrayed by dispute, confl ict and its impact on the younger generations. While seeking to stim- Gianluca Silvestrini ulate a more positive image, the parameters of Head of Cultural Heritage and contemporary life are often determined by the Technical Assistance Division younger generation which, at times, may deny Strasbourg VENERABLE 10 VOICES Foreword

Audio-visual archive so many constraints and contradictions, so ma- We are used to hearing and saying that one ny traditional barriers and unwritten laws, that picture can speak more than thousand words. knowing the past is also the way to liberate But when you have both, an expressive pho- our present from some of them. One’s heritage tographic portrait and a thousand equally ex- means remembering the times when one “would pressive words, you create an emotional expe- know the exact day of the caravan two weeks rience that is able not only to revive past mo- in advance”, but also not to forget that there ments but also to turn them into unforgettable were times when a bride “could not speak”. She monuments. This is exactly the method – and speaks now, half a century later – and her voice the power! – of this fantastic book: by combi- is one of the most powerful in this book. ning very intimate spoken words with great pho- Listening to the voices of the past in order to tographs a very intriguing audio-visual archive make the lives of citizens better – this could be was created. And as French philosopher Fou- the motto of another joint project of the Council cault would say: There`s life in the archives! Old of Europe and the European Union in Kosovo. habits and eternal rituals became alive in front We are proud to be a partner in such project of our eyes. While reading their testimonials we where a personal voice is the strongest testi- are reminded of some forgotten words and the monial and an individual is the most reliable of origin of others that became a part of our eve- witnesses. It is exactly a harmony of such hu- ryday language… in short, our heritage is here. man moments that is able to move other people But what might be even more important is with the power of their individual emotions – the fact that there is absolutely no glorifi cation and to move things with the power of their col- or fake nostalgia about the past in their testi- lective experience. monials. If we read carefully their words and observe the wrinkles around their eyes, we un- Samuel Žbogar derstand that during our lives of births, rela- Head of the European Union Offi ce tionships, marriages and deaths we are in fact and EU Special Representative in Kosovo in every period of human history experiencing Pristina VENERABLE 12 VOICES Introduction

At a time when societies are geared toward This publication, Voices of the Elderly, is a youth, being young, valuing youth as their fu- unique listening project where stories have been ture and potential for change, the wisdom, ex- collected by partner non-governmental organ- periences and distinct role of the elderly is often isations in Kosovo, accompanied by photos of marginalised, if not forgotten. While respect for the individuals who recited their stories, captur- the elderly is fundamental in many communi- ing them in the faces of each author. The authors ties, how much do we really pay attention to and were asked to describe their memories of an im- make time to hear their voices and stories? Sto- portant ritual, event, intangible heritage practice ries that tell of the history they have witnessed; or asset which was meaningful to them. Some traditions, rituals, social and political changes, of the storytellers have unfortunately passed confl icts, glories; stories that also speak of the away since the stories were collected and their speeding lifestyles of the modern day world - publication, but their words live on. the arrival of television in daily life, computers, We have tried to keep the essence of each the internet. The value of taking the time and story spoken in local dialects, and have tried to listening to the stories goes beyond the content translate them with a minimum loss in mean- of the story itself, and also by whom, how and ing. The purpose of this publication is to inspire in what context they are told. Sometimes the the communities about their living treasures and beauty of a story’s simplicity as it is transmit- their elderly citizens, and to value the knowl- ted from generation to generation touches the edge, experience, wisdom and oral history that hearts of many and can convey strong messag- they are passing through the generations. While es within a culture. building the future there is much to learn from The PCDK project, with its focus on heritage the past. That is what constitutes heritage and and diversity, extended its activities to margin- the stories that give meaning and richness to it. alised groups, including elderly from different communities across Kosovo*. Understanding Hakan Shearer Demir the dialectic dynamics and harmony between PCDK Team Leader the young and the elderly, the PCDK project tried to bring the voices of older generation into the discussion of heritage and diversity. Bosnian customs

Since the beginning of mankind, there has nuptial envoys bringing clothes for the girl and a been a need for cohabitation of the two oppo- jewel box containing the ring, bracelet, necklace site sexes, men and women, and for progeny to and earrings. They used a red kerchief to cover carry on the generations. This is done by the cel- her head as a sign of her honesty. The girl would ebration of marriage. feel ashamed to appear, so all gifts would be In those ancient times too, love would al- received by her sister, sister-in-law or mother. ways win. That is, when the two young peo- The day before the wedding, the girl would make ple noticed each other, arrangements would the henna ritual, where all the young girls gath- be made for them to be engaged as soon as ered together with her kinfolk. They would pre- possible and married by Sheriat law. Young pare bosca with towels and embroidered hand- women, dressed in a white-beige gown, dec- kerchiefs for the wedding guests. The next they, orated with a scarf, and their upper body part- when the guests approached with their horses, ly dressed in a mintan cotton shirt, their heads she looked out the window. It was the custom covered by kerchiefs with braid, would meet at to drink sherbet and coffee, and for the grooms- the spring or water fountain, keeping their herds. man to give the bride a ring, to equip her and if Women match-makers would carry messages something should be added, for instance if short from bachelors. Girls would schedule a tryst- hair was to be extended by sivet, she would ing place, in the evening by some ditch or hill. surely have kondra, kat and peca. In her room, That was where she met the bachelor and gave serdjia was readied and placed in the chest and him a label li cevre or handkerchief which would the girl wore her fi nery. The bride usually sat serve him as a proof that she was his. He would on a saddled horse decorated by two embroi- send proposers to her family and should they dered cevrets on its head. In the groom’s house, fail, they would then exhibit the label. The girl’s a huge wedding celebration was prepared. The family would then accept and as soon as pos- wedding and celebration were eagerly expect- sible they would schedule vade, when should ed. The bride was then escorted to her wedding they come for the girl. The bachelor would send night.

VENERABLE 14 VOICES FERIDA A. AT HER HOME IN VITOMIRICË/VITOMIRICA, PEJË/PEĆ, 2012 (7 SHTATORI) Christmas

On 6 January by the old calendar, we meal and drinks are placed on the straw that celebrate Badnjak Day – the day before the was spread, and as long as the visitor is there birth of Christ, popularly known as Christmas. the family is there with him. Every house has At daybreak on Badnjak Day, we set out to bring its visitor. To the house from which the visitor the Badnjak (oak log). Custom says it should came, a child or youngster goes for a return visit. be felled by three strokes. Two Badnjaks are When the visitor is leaving, the women of the felled and in the dawn they are leant against the house give him a decorated cookie as a present, doors of the house. In the afternoon, according and follow him to the door. Once the visitor has to the old custom, straw is brought inside the set off in the morning and day comes, an ox is house and spread for dinner to be served on brought to the cowshed. The ox is taken out of it in the evening. Fat-free pie is prepared for the cowshed and on his right horn they place a the dinner. In the evening, the oldest family dashnik – a pastry tart with a hole in the middle, member brings in the Badnjak and household in which a candle is placed and lit. When the members welcome him with a sieve and grain. ox is taken back to the cowshed, the tart with On Christmas Day, the head of the house wakes candle is removed and brought inside the house. before dawn and sets the fi re and at daybreak During Christmas, children are not allowed to each house welcomes a visitor who brings hit each other because blotches will appear on Badnjak branches into the house ,blessing it those who fight during those three days. On with prosperity and putting the branches on the that day, no one should go for a visit to friends’ fi re while reciting wishes for the family, greeting or cousins’. The second and third days are for the head of the house and family, and sits down visits, since Christmas is celebrated for three for a meal. Once greetings are finished, the days. Christmas is considered to be the most visitor lights a candle, the house is fumigated blissful holiday. and wine is drunk. After all this is fi nished, a

VENERABLE 16 VOICES ĐURĐA DAKIĆ PHOTOGRAPHED AT HER HOME IN GORAZHDEVC/GORAŽDEVAC, PEJË/PEĆ, 2012 (INTERSOS) A story of wedding preparations

Some years ago, weddings were done in the Three days before the wedding, wedding following way. Six months before a wedding guests would be invited; there were no written was to take place, members of the groom’s invitations or mobile phones at the time; family would go to the family of the bride to however, one of the relatives would be assigned set the date/day for the wedding. They would to go door to door to invite people for the agree with the bride’s father whether he would wedding. The wedding would start on Thursday, be able to get his daughter ready for that precise and it was on that very day that boxes containing day. The same preparations took place in the clothing and jewellery would be delivered to the family of the groom. Additionally, they had to bride as far as they were able. Women would buy wedding clothes for the bride to wear at start making pies, as no sweets were made at the wedding. Seven days before the wedding, the time. The wedding would last for three days. the head of the household had to gather all his There were singers, drums and tambourines. relatives to discuss the wedding. They would The bride was fetched on Monday. The bride decide the number of men and women needed did not meet her husband until the very day of to bring the bride. They made preparations the wedding, but the same was true for men as for sending boxes containing the bride’s well. The bride was brought by a horse and a belongings, and also told the bride’s father carriage, later on a tractor covered all over by the number of wedding guests, including the rugs. All wedding guests could see the bride on number of carriages with women going to attend the wedding day, and it was on that day that the the bride. They had to discuss everything in great wedding ended. detail with the bride’s father.

VENERABLE 18 VOICES KOLË NUSHI PHOTOGRAPHED AT HIS HOME IN KLINË/KLINA, 2012 (ZANA) A tambourine woman

I used to be a tambourine woman. It is such recently wedded bride dancing would give a tip. fun to play a tambourine at a wedding and at I would sing a song to suit the dancing bride, joyful events. We used to be paid two weeks in but also based on the amount of the tip. I would advance to play tambourines. We knew where also get as excited as if it were my own wedding. we had to go, and we got ready for that. It used Once the wedding was over, the head of to be so much fun back then. The ones who used a household would pay us the right fee, and to be more resourceful would hire us to play they would even give many good things to tambourine when conducting rituals, others for us to send home. They would prepare horses the wedding night. They would come to pick and carriages to take us back home. We would us up with carriages and horses, and once we play tambourines for as long as we passed the reached the village where the wedding took village. place we would start playing tambourines for It was so much fun. Weddings are no fun any everyone’s pleasure. Horses would run away in more, nowadays. There are neither tambourines fright. However, the greatest fun was the time nor good songs. Back then, all brides would when the bride reached the house. Uninvited wear rural folk clothing. It was most enjoyable women would even show up on the third day to watch them. Perzo, there is no fun at weddings of the wedding. They would compete with one or even tambourine playing any more. another to see who was the best dancer. Each (INTERSOS)

VENERABLE 20 VOICES A story of engagements in earlier times

Back then, if two people were very close bers of her household, she would even eat sep- pals or friends, and should the wives of the two arately, and a bride’s clothes maid would bring pals be pregnant, they would give each other her food. their word that, if one of them had a baby boy The bride’s clothes maid would come 3 and the other a baby girl, then they would be- weeks before the girl’s wedding and take care come family friends by arranging the engage- of her. One week before the wedding, the bride’s ment of even unborn children (during pregnan- clothes maid would dye her hair. On the girl’s cy) without the mothers of their respective child- pre-wedding night she would dress the girl in ren even knowing it. Once the infants were born, a shift and put vernacular clothing around her their respective fathers would go and visit each waist, adding a red kerchief with coin replicas other, drink coffee and formalise the engage- on her forehead. Following the girl’s pre-wed- ment. They would even give away some money ding night, early in the morning she would go so to let everybody know that that child was al- out weeping loudly and embracing all members ready engaged. When the girl or the boy grew of the household. In the evening, female guests up, they came to realise that they had already would come and sing songs to the girl, while been engaged. the girl would wept aloud, but stopped when The girl came to realise that she was already guests sang songs about her groom’s family. engaged when the arranged friends sent money The bride’s clothes maid would put hang up the for her dowry (they would send wool or cot- trousseau in the girl’s room, where it could be ton) for her to be able to make rugs, carpets, viewed by women and girls attending the girl’s clothing, bags for clothing, mattresses and pil- pre-wedding night. lows. The girl had to send bridal presents to the The next morning, wedding guests from the entire groom’s family; even if there were 30 or groom’s place would go to fetch the bride (wo- 40 family members, she had to send bride pres- men, men and a carriage boy all together). The ents to all of them as a sign, including complete bride would be transported in a horse carriage, traditional national dress to her father and mo- and when they put the bride in a carriage belon- ther in law. ging to wedding guests, two men of her house- One year before the wedding, the girl would hold would take her and put her on a carriage, not go to work in the fields and neither visit while the bride would cry aloud. When men of her uncles nor her neighbours; she would stop her household put her in the carriage they would doing that for the sake of custom. punch her 3 times on her back, so that when she Three weeks before the wedding, the girl gave birth to babies, they would resemble their would not go out in the yard and even see mem- uncles, rather than her husband’s family. Filigree

There is a long-standing division of crafts: fi li- Wednesday. That Wednesday is called Ash Wednes- grees for Catholics; shoemaking for Muslims; cop- day, as priests in the churches would throw ashes on persmith work for the Orthodox. us and tells us to think about the meaning of ashes to I inherited this craft from my father, and the entire ashes, dust to dust. It is forbidden to eat meat on that family was engaged in this craftsmanship. I used to day, fi sh is only once a day, and fruits and vegetables work at home with my father, while after the Second once a day. For seven days of the fast, the following World War, I became affi liated with the co-operative. could not be used: meat, animal and poultry pro- During the Second World War, my father became a ducts, only fruits and vegetables and normally fi sh. member of a partisan brigade, by force. After milita- On Good Friday, the fi rst day of Easter, one would eat ry service, they released him from his duties because nothing. Three days before Easter, one would visit a of age. After coming back from the military, a group church, while Sunday was Easter day. of 5-6 persons created a group of craftsmen working *On Thursday, called Big (Maundy) Thursday, 12 in a private house for an organisation called “Trud- men gathered (symbolizing Christ’s 12 disciples), benik”. The owner named Llukic would bring silver and the priest would wash their feet, because Jesus to them and paid the correct fee to the craftsmen. In Christ had washed the feet of his disciples. 1947-48, the same group established a co-opera- *On Friday, called Big (Good) Friday, special tive. The following people established the co-ope- prayers are said about the sufferings of Christ, his rative: Gjergj Delhysa, Fran Gomilla, Luz Dishpalli, betrayal, capture and death. Nue Dishpalli, Fran Delhysa, Tadej Cuki, and some *On Saturday, we sent to the church the wheaten others. In order to disseminate the craft, this group of scone to be blessed (containing cheese, eggs, salt, people hired some apprentices, who later on would and garlic) which was to be eaten on Sunday mor- develop into craftsmen themselves. For us of the ning. There is a high mass on Saturday midnight on younger generations there was a school “Ucenik u 25/12, when Christ was reborn. privredi” [apprentice in economy]. Given that there *On Sunday one would celebrate Easter, one was the mine and a technical school in Mitrovica, one would go to the mass, and in the church yard we should have come to Mitrovica to take fi ve additional would congratulate each-other. The church activi- examinations for our craft. After the establishment ties were followed by lunch, and all relatives and of the co-operative, Muslims too started to join, the acquaintances gathered at the home of the eldest, only ones who could not endure the craft were the and after that I paid visits to others according to their Serbs, because they could not sit in positions like us. age. There are some days during the year when shops In 1963 and onwards, I went to Rab Island [in Croatia] have to close down, such as in Spring Whit Sunday, to open a seasonal fi ligree shop. This was because of in Summer Assumption, in Autumn November 1st, All the extreme poverty we had suffered. The renowned Saints’ Day, and on November 2nd, All Souls’ Day, craftsmen were from Prizren and Skopje, in terms of mass and visits to graveyards; in Winter Christmas preciseness and detail, so that work could be easier on December 25th. The rest are working days, Easter and fetch better prices. is on a Sunday according to the moon. Back then we knew (were acquainted with) each- Eggs are coloured red on Thursday, as eggs sym- other and my mother-in-law. My mother was mar- bolize resurrection, the colour Christ’s happiness and ried in Ferizaj, while I was married in Prizren. Nobo- blood. Every household has a feast; our household dy would get married without having had an acquain- has Saint Nicolas as its feast, and it is celebrated in tanceship beforehand. Winter, on December 6th, and everybody would re- Six weeks before Easter, at the time of fasting, ceive a guest on their feast day. We don’t celebrate there are no engagements in the Catholic religion. birthdays, but we do celebrate the name-day. Child- We got engaged on Pancake Day. On that very day, ren are named according to the calendar of saints; each Catholic household would make pancakes. Be- there is no celebration for women’s names. Only fore one began fasting, during an engagement va- a head of household’s name is celebrated, but not rious carnivals would take place, gifts were given names of children. to children, be it money, sweets and pancakes, until

VENERABLE 22 VOICES MIKEL DISHPALI PHOTOGRAPHED AT HIS HOME IN MITROVICË/MITROVICA, 2012 (MUNDËSIA) Hëdërlezi (St. George) celebration

St. George’s Day is celebrated on 6 May. In future of young girls is predicted by dripping reality, among the Muslim believers, except lead. This action is believed to destroy black for the name of St. George, it has nothing to do magic, giving way to luck. Those who have with this pagan-orthodox personality, but it is cows or sheep deliver their daily milk to other celebrated as “Hëdërlezi” Day. people so that their animals may be even more Whether we call it St. George or Hëdërlezi, 6 productive. May is celebrated as the beginning of spring. So Many years ago, says Mr Haxhi Ibraimi, in this is a pagan celebration of spring. Over time, their neighbourhood Inimahall, each neighbour it had gained its saint among the Christians, would bring food and drinks, and the celebration and was called St. George. Among the citizens would last all night with singing and dancing by of Prizren it is celebrated irrespective of their all participants. Today this form of celebration religion or ethnicity. is not present, and Hëdërlezi does not have On the 5th of May, Prizren citizens make the joy of times when Mr Haxhi Ibrahimi was a preparations for the celebration of St. George young boy. On St. George’s Day (6th of May) the (Hëdërlezi). They clean their houses, as they eldest woman at home wakes up early before want their houses to be clean when St. George the dawn ezan (prayer) and in a cup fi lled with visits them. Later they put on new clothes and go running water (from the river) puts some green out in a green area. Usually Prizren citizens go branches (rose or chestnut branches). With to the old city cemetery (Karabash Baba shrine). those soaked branches or leaves she sprinkles They visit the Karabash Baba shrine, and this is other members of family and wakes them up, why this day is also named as “Karabash Day”. while the small children are bathed in water They also visit the shrines of Shejh Hysejn and fi lled with green branches (rose or chestnuts) Shejh Arbayrrahman, as well as Kemanxhi Rabia and eggs of different colours. Hatun shrine, located in the vicinity of Karabash After that, neighbours get together and go Baba shrine. They pray for luck and good health somewhere to a green area. They usually go for the rest of year (until the next St. George). to Bajër and Bylbyldere. They sing songs, and They leave gifts in the shrines (money or other from the dish made of green soil, they extract gifts), and when leaving the shrine, they also for each person present a martifall and they give alms to the poor, because according to read it. Then they go back to their homes for belief, charity strengthens the acceptance of the lunch of Hëdërlezi (St. George). Usually a prayer. On Hëdërlezi Day (St. George’s Day lamb is slaughtered and cooked. According to celebration) Prizren citizens take with them the beliefs of Prizren citizens, the taste of lamb (from home) boiled eggs, garlic and other pastry meat reaches its best during this day. Following food, such as gurabija, byrek and pogaça. this, the day continues with visits to each other On St. George’s night, citizens of Prizren light and with congratulations of Hëdërlezi (St. fi res in their neighbourhoods. They sing songs George). and jump over the fi re. According to the pagan belief, by jumping over the fi re sins are burned together with bad treatment, thus cleansing the person of the impurity. The lighting of fi re also symbolizes warming of the soil. When they come back home, they foretell their future. The

VENERABLE 24 VOICES IBRAIM BERISHA PHOTOGRAPHED AT HIS HOME IN PRIZREN, 2012 (CHWB) Life of a woman

A story about the house of Hysen Aga is told yard of the household was divided into two by a retired teacher named Lemane Haxhiu. She parts. There used to be a circular space in the was born in 1939 in Vushtrri/Vucitrn. She had middle of the yard with a 20 cm gap in the completed her secondary education in Vushtrri/ partition whereby food would be supplied with Vucitrn, and qualifi ed for High School (branch of no sighting of women at the time. teaching) in Prishtina. She had returned to her Hasan Prishtina was a frequent guest to the home town in 1960 as the fi rst qualifi ed teacher household. Interestingly, nowadays one can in Vushtrri/Vucitrn. even notice that the podium and/or ground fl oor According to inherited traditional tales, the has a 1 meter thick wall, whereas the width of house where teacher Lemane is still living is the wall in the upper fl oor is smaller. 150 years old. There was a guests’ room where guests I came as a bride to this house. and/or merchants coming from other places Hysen Aga’s family was a very wealthy would spend their nights. This family had, as family. My friend’s uncle, whom we used to I’ve been told, originated from three brothers call Quz (Jonuz Aga), was married to an aunt as they remember. However, after World War of Hasan Prishtina. This was one of the stories II the family started to scatter, some of them inherited from ancestors of this household and it migrating to Turkey, others died and the family was passed down from generation to generation. began to get smaller. All that are left of this There were two houses in the yard, a house family are Avdush, Hysen Aga’s son and I, a for men and a house for women. former bride to this family. This is the house Because they were wealthy, huge trading where Ms. Lemane Haxhiu or teacher Lemane, activities took place in the men’s house where as known to everybody in Vushtrri/Vucitrn, various merchants would come to avoid meeting lives.

women of the household, and that is why the (MUNDËSIA)

VENERABLE 26 VOICES Roma engagement

To tell you the truth, we have a tradition discusses the issue with them, and if they agree which I sometimes say is good, but sometimes and have the money to give, they send the Mësit I think that it is not. We betroth our girls at a to give us the news, and we set the date when very young age, because, my friend, girls the in-law can come and ask for the hand of immediately blossom, and it is better for them our daughter. When the father-in-law comes, to go to their husband than to do something we give him our daughter and he leaves the shameful. When the Mësit (matchmaker) comes money on the tray. We ask for money, my friend, to ask for the girl, he looks her, and if he likes because the groom might change his mind after her, the boy comes to see her, too. If both like he gets the bride and might leave her, but when each other, we tell the Mësit how much money he thinks of money given for her, he will have we want, should he decide to take the girl. to think twice before doing so.

(7 SHTATORI) The Mësit goes to the prospective in-laws and Kanagjeqi (bridal ritual of hair dyeing with henna)

It starts on Thursday midday, when girls and is the time when two or three dressing ladies are women who are next of kin are invited to make assigned to take care of the girl until Sunday, the girl cry. when she enters the bridal car, and they receive At that moment, girl sits in the room corner, a money reward. turns her head towards the wall and starts crying On Friday, the girl goes to neighbours to or holds kasnak (a part of cradle) in her hand, greet them, crying all the while. The Friday is until all women have entered the room, when Women’s Day, when women from different they put the scarf on her head and make her cry. places come to see the future bride. Evening The scarf is put on by a married daughter of marks the start of Henna Night, and the Friday the family, who has a good life in her husband’s is also the day when the trousseau can be seen family and who has children. She serves as a by women present. role model for the future bride so that she may In the evening, women invited for dinner by also have a good life and children. Initially the the bride’s mother arrive, and after dinner the girl opposes this, pretending that she would bride’s hair is dyed with henna, which means not like to go to her future husband. This is that from now on she can use make-up. The traditional, but nevertheless she is compelled bride weeps for her girlhood, while women to wear the scarf. Then she is moved into the guests sing about her, and mock her husband room full of women and dresses in the clothes and his family. brought by her future husband. On this occasion, This is the time when songs are sung for she also pretends her unwillingness to put her family and life. Ladies dress the girl on them on, but fi nally she wears them and starts Sunday in preparation for the wedding. When hugging all the women, crying and weeping the girl leaves her father’s house she cries and saying ‘hu e hu’. She initially hugs a small and weeps, and says ‘hu e hu’. She only stops boy so that her fi rst child may be a boy. After weeping after the car departs. From now on these customs are performed, the girl goes to a she is accompanied by ladies in the car and the different room. Women than get a chance to see bullan (car boy). her clothing brought by husband’s family. This

VENERABLE 28 VOICES ELMAZE SHAHINI PHOTOGRAPHED AT HER HOME IN GJILAN/GNJILANE, 2012 (FORTESA) How the people would go to the mountains

Like most Dukagjini area villages, the Drini were completely built of wood. During the night, river valley villages did not have sufficient the cattle would stay adjacent to Stane or close pastures. to them – this place was fenced with hedges. In the Drini river valley there were families During their stay in mountain, shepherds would with large fl ocks of sheep that would usually go make dairy products (cheese, yoghurt, milk, to the Albanian Alps for pasture. Farmers would cream). Due to the high altitude of the Albanian go to the mountain at the end of May, where they Alps with their rich and clean pastures, milk, would stay until October, or as the shepherds cheese and yoghurt were of high quality. Sheep would say, from St. George’s Day until Shmiter and cattle grazing in the mountains were day. Before going to the mountains, they would healthy. shear their sheep, the wool would be cleaned People staying in the mountain (shepherds well, and then it would be shared out in equal and their families) were considered to be healthy quantities to each family member. The share as the mountain is a factory of erythrocytes. was supposed to be given even to a newborn Children and adults in poor health would child. usually be sent to the mountains. The huts where shepherds and their family members would stay were called Stane, which

VENERABLE 30 VOICES LUDVIG BEKA PHOTOGRAPHED AT HIS HOME IN KRUSHEVE E MADHE/VELIKA KRUŠA, KLINË/KLINA, 2012 (ZANA) A bride’s hen night (in Rugova)

A bride’s hen night was organised a day before in the meantime somebody would quickly and the girl’s wedding. Most were organised on unbeknown to her settle a place for her in the Saturdays, as weddings would be held mainly middle of the room. When she had embraced on Sundays. On the Friday, they would dye them all, they would take the girl and seat her girl’s hair, and from that day on the girl would in the settled place, then her brother would not go out of her room as it was shameful for come into the room and put a kerchief on her her to be seen by members of her household. head and her engagement ring on her finger On Saturday evening, her female friends and (as the girl would not wear a ring on her fi nger cousins and relatives would come, and the girl until the bride’s hen night). This was when would receive them at the door embracing and they began singing to the girl and dying her weeping. When someone closer to the girl came hair. While singing to the girl, they praised her to the place, the girl would cry out louder while family, and she kept weep, but while they sang embracing her. Female guests would go back to the groom’s family, she stopped weeping. to their homes within the day, but came back in This continued until late at night with singing the evening again as it was the bride’s hen night. and dancing, but at some point the singing and When everybody was there, the girl would stand dancing stopped and they began preparing the up again and embrace them all weeping, while trousseau.

VENERABLE 32 VOICES BUTE NIKÇI PHOTOGRAPHED AT HER HOME IN PEJË/PEĆ, 2012 (7 SHTATORI) Where is the spider’s house

One day a man came to me to ask me about In the end I asked him to follow me. We something. I wanted to know whether he could went to the men’s chamber while I opened a get the message from the story. door for him and asked him to enter. I asked him: “Can you tell me something?”. As he entered inside, he got wrapped up in Ask me, he said. the spider’s net. You tell me where is the spider’s house and “Do you see now where is the spider’s I tell you whatever you want. house!”, I said. “It’s in the room where men He started to guess, but too aimlessly. don’t enter.”

VENERABLE 34 VOICES ARIF HAKLAJ PHOTOGRAPHED AT HIS HOME IN ISNIQ/ISNIĆ, DEÇAN/DEČANE, 2012 (INTERSOS) Marriage

Born to mother Sabrije and father Ahmet, we When they came with a horse carriage to were ten family members - fi ve brothers, three take me as a bride, there was also a carriage sisters, mother and father. transporting girls. When I got married, times In 1926, father, mother and the oldest sister were a bit more modern and carriage horses went to Turkey, where one of my brothers was were decorated with bundles. There were also born. In 1931 they came back to Prishtina, and two women tambourine players. On the way to later on continued to live in Vushtrri. Mitrovica, they stopped in Vushtrri close to the My father was a tailor and my mother was a stone bridge, and played on the drums. At the housewife. When I started school, I was seven. entrance of Mitrovica, the in-laws stopped once After two years of attending school, I was again as there were numerous horse carriages, compelled to stay home and help my mother in and Selim, the Horse Carriage Man, stopped the raising my siblings; I cried too much. horses and served rakia (fruit brandy). The extended family lives in different As a bride, I could not speak, but the girls Kosovo towns. We would very often visit my with me in the horse carriage were shouting. aunt in Mitrovica and my sister in Trepca. When we arrived in Mitrovica at my husband I got married in 1958 when I was 20. My house, he took off my scarf and sent me to the husband was 36. Our neighbours were laughing hairdresser. at us, saying how come my family gave me to When I went to my father’s house, he didn’t an old man. But he was a nice guy. speak to me because I had taken off my scarf. At the time we would prepare the trousseau I live happy today, and I have 5 children. together with the family members. We would They all are married, and I also have three knit and sew pillow cases and bed sheets. nephews and 6 nieces.

VENERABLE 36 VOICES SEBAHATE ÇABRA PHOTOGRAPHED AT HER HOME IN MITROVICË/MITROVICA, 2012 (MUNDËSIA) Story told by the owner of a private museum

Gjon Gjergji transformed his father’s kulla Dowry box, cradle, coffee grinder, iron into a museum, where he keeps numerous heated by charcoal, old typewriter, old balance, artefacts. As one enters the museum, the stairs pocerrka (pumpkin used as a water bottle), leading to the second fl oor are visible. Various qiftelia (traditional two-stringed instrument), cultural heritage items are kept on this fl oor. sickle, church bell, parajka (wooden instrument The wooden sofra (low round traditional for hand washing of clothes), a very old dinning table), wooden spoons, clay dishes, telephone set, plough, etc. Except for the above tea dishes, pots and other traditional utensils mentioned items, the House Museum also has can be found in this museum. The fi replace and a rakia hordov (container), ladle, pan, bread a saucepan hanging on a peg can also be seen. container, sieve, water container, kneading The handloom with all its parts - laying sley, trough; tongs and pipe used for smoking, rifl e shuttle, shuttle box, picker, reed, warp beam, scabbard, griddle, buquk (grain container that back beam, breast beam, cloth beam, heddles served for weight measurements) etc. There is and harnesses is also presented. Some items also a wooden cross in the Museum, which is have been stored here for more than 100 years. considered to be more than 100 years old, and Lamp wicks and oil lamps with tinder - used was used for various religious festivities. The for lighting - are exhibited in the museum. family uses the cross for various celebrations. The national dress woven on a handloom can The museum shelves are rich with pre and also be seen. The following are the parts of post war books. Also wooden tools such as women’s national costumes: woman’s shirt, rake, hay fork, beehive, billhook, axe, shovel, scarf, pshallak (scarf-type garment tied around shytni (container for pouring liquids), etc. the waist), and shawl; while men’s costumes In addition, there are more than 400 photos include tirqit (woollen trousers), opanga (rubber taken during and after the war. Some of the items shoes), gogishte, plis (traditional white round have been donated by volunteers. The museum hat) and shoka (shawl type garment tied around is visited by both local and international visitors. the waist).

VENERABLE 38 VOICES GJON GJERGJI PHOTOGRAPHED AT HIS HOME IN KRUSHEVA E MADHE/VELIKA KRUŠA, KLINË/KLINA, 2012 (ZANA) Hospitality and the rules of Oda e burrave (Guest room)

There was a tradition among Albanians neighbourhood would be invited to the Oda. They when a guest was entering a house to call, “Hey, would discuss and sing patriotic songs to qifteli landlord,” and the landlord would invite and and sharki (national string instruments), thus welcome him to our kullas (traditional Albanian preserving and maintaining Albanian patriotism. stone house). In Kullas very often blood feuds were Unfortunately today there is no hospitality, settled; Besa and the word of honour were and when a guest goes somewhere, someone given. There was strict adherence to these rules, from the house comes out and asks, “What do but nowadays unfortunately the importance of you want?” This means that today everyone is the Kullas and fortitude have begun to decline, a landlord. thus losing the great values of our forefathers, In old times, when a guest would go to his who would sit at the front of the fi replace (place friend or elsewhere, the fi rst word the landlord of honour), the place where coffee and bread said to the guest was, “Do you have any are taken wholeheartedly. Now few people have problems, and how can I help you?” and if the preserved these values and traditions. There guest had any problem or concern, the landlord are efforts to preserve them in the Dukagjini would help and try to fi nd a solution within his area, where e pamja (time for expressing capability. condolences) should be noted with its rules The Albanian Oda has played a critical role and hospitality, as well as the tradition of in all historical periods. Oda had their own rules, welcoming guests and seeing them off. and many deals and agreements were struck When a person goes to express condolences there. In wartime, the Oda was a cradle of with 30 or more men, one person expresses national resistance. In the Oda discussions were the condolences on behalf of the entire group, held, and Besa (promise) was given; word of which is also a great relief for the man in charge honour and fortitude were displayed. Whenever of e pame. The person welcoming them then a person took the fl oor in an Oda, others would gives the fl oor to the person leading the group, listen to him, so that order and the spoken word who receives marks of honour and respect from were respected. When a guest came, the entire the person in charge of e pame.

VENERABLE 40 VOICES SADIK MAXHARAJ PHOTOGRAPHED AT HIS HOME IN STUDENICË/STUDENICA, ISTOG/ISTOK, 2012 (ZANA) White Plis

One of popular tradition is the making of the was huge and it was coming from all Albanian- white plis (traditional cap). Mr Naxhi Gjurgjealo, inhabited lands. great-grandson of Jashar Efendi and renowned The plis was made in three models depending hatter, speaks on how it was made and how this on the areas and settlements where Albanians craft was carried over as a part of family heritage. were living. For example, the Luma area and Dibra The white plis, during the Ottoman Empire was area have the same plises with fl at crowns. The fi rstly made in Gjakovë, and later this handcraft southern area uses a plis with a rounded upper part also expanded in Prizren. Gjurgjealo has a and a small projection, and the third model has a tradition of more than 130 years, since Mr Naxhi’s less rounded upper part than that of south. The grandfather began working as an apprentice in family workshop was the fi rst one in Prizren, where a plis workshop at 9 years of age. He served his white plis was made and sold, which can be still apprenticeship and learned the craft for 10 years. found on the same location today after 130 years. After all these years working as an apprentice, Mr Naxhi points out that his children and other he wanted to open his own workshop. After some family descendants will inherit this craft. In order time, the family decided to open it for the purpose to preserve this craft, we need to have institutional of continuing the tradition of plis making in Prizren. and international support in the form of small- Initially, they faced numerous problems due to the scale funding. There should also be participation lack of tools and equipment, and the fi rst plises in international fairs aimed at presenting this very made were quite primitive. Demand for these caps unique symbol of ours. (ARTEZA)

VENERABLE 42 VOICES Mësit (Matchmaker)

Those times were diffi cult, father, but the no, yes, no. At that juncture, the girl’s father word given was really a pledged word. We had ran fast and caught up with the mësit before he a nephew in Carrabreg. His relatives left no entered the village. He called him by name, and stone unturned in trying to fi nd him a bride, but asked him to stop. “What happened,” asked the no family was eager to give them one. He was mësit? “I would not like to give my consent for lame. One of his legs was shorter than the other. the daughter!” “Why is that?” “His son is lame.” They asked a man to go as mësit to Pozhar. This “Is this your only reason? I will immediately was a respected household, and the girl was resolve this issue. You can go home, and I will a good looking and hard working. They sent a call you!” The mësit went to Carrabreg, and pair of rubber shoes as a gift. He entered their told the son’s father, “Let your son climb up house and asked for the hand of their daughter. a willow tree to trim it because someone told The family from Carrabreg was also well known. your in-laws that your son is lame.” After this, Mësit praised the would-be groom, extolling the mësit went to the father-in-law’s, took him him to the sky. When he went for the second to the willow tree and said, “This is the groom time, the girl’s family granted him consent to be, do you see him?” YES. “Is he pruning the for the girl. The mësit departed to bring the willow tree?” YES. “Is he lame?” NO. “So what good news to the family. After a while, a man we should do now?” “You can go to his father went to the girl’s father and said to him, “How and convey my consent to him”. The girl’s father unfortunate you are, how come you gave your went back to his home, and the mësit went to daughter, who is like a ripe apple in a tree, for a convey the message. When the groom was lame man.” “No, it is not possible,” answered fi nally seen to be lame, no-one raised this issue the girl’s father. They continued arguing - yes, any more. (7 SHTATORI) Easter

According to the story told by Mrs Lucaj and young brides had to pass through eggs of Christ’s resurrection becoming a holy before entering into groom’s house. Earlier, celebration, Christ was crucifi ed and resurrected friends coming to deliver Easter greetings 50 days later. would receive one egg for each family member, Easter has been celebrated since the 4th but nowadays this tradition is not applied and century. Initially, the Church celebrated it only the number of eggs received as a gift does not one day and night between Great Saturday and necessarily correspond to the number of family Easter Sunday. Later on, “the Three Holy Days members. of Christ’s Crucifi xion, Burial and Resurrection ” Good Friday is considered a fasting began to be observed. The liturgical celebration celebration, and no meat or greasy food is of these three days begins on Great (Maundy) eaten that day, however, fi sh may be used. The Thursday evening through to Easter Sunday, and Saturday evening represents the beginning of is passed from generation to generation. Easter high mass, and it starts at midnight when the is not fi xed in the calendar but falls every year whole family goes to church, and they take the on the next Sunday after the first full moon homemade bread with ayran as its ingredient. following the spring equinox (21 March). Easter celebrations start on Sunday, when Easter Day falls between 22 March and 25 numerous dishes and sweets are cooked and April. family friends and relatives are welcomed in Eggs are coloured on Great Thursday only in celebrations. the presence of family members as others are For the sake of better understanding, Easter is: not supposed to see them until the Great Day, Celebration of Life & Celebration of Peace namely Sunday, comes. Eggs are differently & Celebration of Light& Celebration of Joy & coloured but the red colour dominates, as it has Celebration of Unity…etc a unique importance symbolizing life, faith and In recent times, youth do not observe the old arrival of summer. tradition of Easter celebration, and they do not Eggs were considered a very strong element fast as the elderly do. of magic, and when the house was built, people The story was told by: Viktore Colaj, aged 71, would usually put them under its foundation to from Deçan and married in Prizren. ward off evil, while pregnant women were used them to determine the sex of their unborn child,

VENERABLE 44 VOICES DRITA VUKSHINAJ AND HER NIECE PHOTOGRAPHED AT HER HOME IN PRIZREN, 2012 (CHWB) Preparing the bride for marriage

I got engaged at 14. I was married instead of and groom. We also worked some gifts for my sister, because my father had betrothed her husband’s family. I saw linen shirts, with bead before she was even born, when my mother was decorations at lapels and sleeves; I also knitted pregnant. After my sister was born, we realised pullovers and sweaters. We also did hyrama, that she was mute. My father did not want to which people later on began calling sheets. give his mute daughter to his friend’s son, so When I got married, we used to call them they decided to give me instead. I’m two years hyrama, and they were crafted in various colours older than my husband. I was fi rstly engaged and models. and did not marry for the next three years, as I On Saturday after dinner, girls began singing was preparing my dowry. for me, and dyed my hair with henna. There were When the marriage date was set, my many songs used for such occasions, but those husband’s family brought my costumes and usually sung on request would go: oj hatiqe dil clothing on Thursday. Numerous men came e këqyre hanen te ka ardhe vakti për me ngjite prior to 12 o’clock, because according to the kanën, ngjitet kana me pika pika, edhe sonte tradition brides’ costumes had to be sent in the bajrak ner çika, and there were many other morning and all the congratulations had to be songs that would last for 1-2 hours, while I was made before lunch. constantly crying. I did not see the costumes until the day I On Sunday I woke up early to get ready; wore them when they came to fetch me. neighbourhood girls did my make-up. I put on On Friday morning they put the white scarf on my dimi (woman’s dress), corsage with lapels me, and I began crying. I hugged all my family that were brought to me with bridal costumes members; we were a huge family with more than and clothing, as well as a red coloured veil. 50 members. On Friday our neighbours came Before the in-laws came, they put red thread to congratulate and wish us good luck, and I around my shoulders, and when I saw the in- hugged all women and girls present. laws from the window, I cut it loose. From the On Saturday morning we again had to receive moment I cut the thread I was not supposed to guests and in-laws we invited. I went out at the speak, until I met the groom. The bride had to house front door to receive and embrace them. utter her fi rst words with the groom for their love There were many guests from the village who to be stronger. came uninvited to see the trousseau, costumes Gratë e kerrit (in-law women guests) were and clothing, and I received, and hugged them, welcomed in the yard, I was then brought outside crying. to meet them; they took off my red veil and gave My mother helped me make the trousseau. the other guests sugar lumps, as back then we Everything had to be done on a handloom; we did not have any other candies like today. After made rugs, woollen mattresses, blankets, this, I was standing with my eyes closed and pillows and other necessary items for bride speechless, until they sent me in the bridal car.

VENERABLE 46 VOICES HASIME RAMA PHOTOGRAPHED AT HER HOME IN FUSHE KOSOVE/KOSOVO POLJE, 2012 (AKTI) Engagements

A cousin or friend of the bachelor used agreement had been given by his own mother to visit the girl’s house to see her parents or and the girl’s mother, and with the consent of brothers, and at some point in their conversation both fathers – gifts known as “nebe”, taking the he would say “I have come on behalf of a certain form of sugar and money (usually gold coins), bachelor to ask for the hand of your girl”. In a ring and a rose in red wrapping tied with silk. some cases a promise was made immediately, He sent more money if he wanted gifts to be but the usual reply was that he should go and sent to the girl’s friends, acquaintances and wait for a message fi ve or six days later. distant cousins. The girl stayed at her father’s If they did send for him, he would take with house for a period of between two months and a him a wedding ring. They would drink coffee year, during which time she was not allowed to together, then he would give the ring to the girl’s go out. If her fi ancé passed the house, she had mother, and as he left, a small ring called a to send presents to his house by the next day, “chevra” was handed to him. The date of the usually in the form of cakes such as revanija or wedding (the big ring) was set on this occasion. gurabija. Fiancés therefore avoided going past, If, on the other hand, they did not want him so that such gifts did not give rise to expense. to marry the girl, they sent him a message, Between two and seven weeks before the girl delivered by a friend, saying that he was not to moved to her fi ancé’s house, he sent a message go back. confi rming when the wedding would take place To mark an engagement, the young man and when the girl would be sent for. sent various gifts to the girl’s house – once (ZANA) VENERABLE 48 VOICES (MUNDËSIA) works thathadtobe whole rangeofsummerandwinteragricultural the pastaweddingwouldbeconditionedby by anabundanceofvariouscustoms,andsoin a once were.Theweddingprocessionisledby Cars arealsodecorated,ascarriagesorcoaches decorated withtowels, away andisallowedasandwich. served coffee,unlesssomeonecamefromfar Then theguestsgatherinhomeandareonly leave thechildrensomemoneyfordecorations. usually girls,.Customdictatesthattheguests and decoratedwithrosemarybyyoungpeople, house orthebuilding,guestsarewelcomed wedding atthespeci the guests,visitingtheirhomes. and decoratedwithatowel house withacanteen canteen carrier,ayoungsterfromthegroom’s done afewdaysbeforethewedding.Then between twofamilyunions. as acollectiveactofestablishingrelationships wedding celebrations.Peopleregardmarriage vintage seasonisover,thetimecomesfor then whenthehay is celebration couldbeprepared.Oncetheharvest uncle had a close relationship with the children, uncle hadaclose relationshipwiththechildren, ancestral tribes, inpromiscuousweddings, the important inhisnephew’swedding. Longago,in the wedding.Theuncle’s role wasoncevery and todayismainlysome otherwitnessat apple onthepointof fl fi ag carrierwiththetricolour nished and the crops are safely stored away, nished andthecropsaresafelystoredaway, Our lives, as you may know, are accompanied Our lives,asyoumayknow,areaccompanied Traditional Serbianwedding Serbian weddingguestsareusually Above all,itisimportanttoarriveatthe Inviting guestsfortheweddingisusually The bestmanusedtobethe groom’suncle, Composition ofthewedding procession fi eld istakencareofandthe fi nished before the wedding nished beforethewedding fi fi lled withwineorbrandy ed time. Infrontofthe fl owers androsemary. fl agstaff. fl fl owers, invites ag bearingan Serbian weddings something borrowedandblue. needs towearsomethingold,new, by herfather-in-laworthegroom.Thebride to rule,thebride’sweddingdressisbought white, withawhiteveilonherhead.According sisters andbestfriends.Thebrideisdressedin to tellwhowaswhosefather. because inagroupmarriageitwasnotpossible nephews, astheonlymaleauthorityfigure, group marriage,theunclewouldtakecareof and particularlywithhissister’ssons.Inreal most ofthefun happens. is themostinteresting onebecauseitis when uncles’ son.Amongourpeople, thismoment does nothaveabrother,then itisheraunt’sor groom, andsoldbyherown brother.Ifshe the nexttomarry. behind herhead.Themanwhocatchesitwillbe after thechurchwedding,shethrowsthisapple apple inherhouse,whichcoinsarestuckand Also, beforethewedding,bridepreparesan groom hadshotdowntheappleusingari The brideremainsinsidethehouseuntil apple onthehighesttreeinbride’syard. comes forthebride,hisfather-in-law present customsinourareas.Whenthegroom remove it. husband. Thisiswhyonlythehusbandcould to whichawomanismeantonlyforherfuture men, abidingbyChristianprinciplesaccording also concealingbeautyfromtheeyesofyoung mentioned, protectionfromevilforces,but meaning inthebride’scostume:asalready was theheadcovering.Theveilhadadouble A signi When dressingup,brideishelpedbyher Dressing thebride The brideisboughtbythe best manorthe Shooting theappleisoneofmost Arrival atthebride’shouse fi cant elementofthebride’scostume fi xes an xes fl e. St. George

This is the story for St. George Day that George Day we sprinkle children to wake them is mainly celebrated by Roma, Ashkali and up early, and during the day we bathe them. Egyptian population. We put in a bucket the mill water, grass, The story is personally told by Mrs. Hysnije nettle and eggs, we bathe the children with that Jaha, where she describes the way how Ashkalis water, and then we dress them with new clothing celebrate it. bought two-three days prior to St. Georges Day. St. George is a celebration for us, as On the second day of St. George, we have the Bajram for Muslims or Christmas for Serbs and St. George lunch, where the extended family is Catholics. gathered. After lunch we go to our relatives to One week prior to St. George Day we clean congratulate St. George. They welcome us with the house and everything within, including sweets and juices. On the third day of St. George, carpets, curtains and everything that needs to we, the grown-ups, get well dressed, too, and be cleaned. Three or four days in advance a lamb go out in the park, where we dance and play in is bought. The lamb is kept well, and children our own ways until late in the evening. get happy when playing with him and sending This celebration is the most significant him to pasture. amongst gypsies (name for Roma and Ashkalis); On the St. George evening the lamb is they usually slaughter two or three lambs, and slaughtered. they have their own way of celebration. They When the mill was there, we would go and usually spend a lot of money for St. George’s take water, some nettle, some grass, we would Day. keep one Easter egg, and on the morning of St. The celebration lasts for four days.

VENERABLE 50 VOICES HYSNIJE JAHA AND HER NIECE PHOTOGRAPHED AT HER HOME IN MITROVICË/MITROVICA, 2012 (MUNDËSIA) Village festival

On 14 May every year, the village celebrates as well as the valleys, stopping at certain trees St Jeremiah’s Day with a festival. A different bearing inscriptions, where the priest leads host is responsible each year, receiving the prayers for the people. On arrival at the old cross and the special cake which go with that watermill and the gully by the old lime tree, responsibility. The festival begins with a church the cross-bearer immerses himself and turns ceremony and the cutting of the cake. When the the cross to all points of the compass, and ceremony and the cake cutting are over, the host children and youngsters follow him into the or his son takes the cross and carries it past the water, splashing him. He then uses the cross to front of the church, followed by children and bless the food and drinks as he passes people’s adults carrying the church’s icons and fl ags. houses. The cross-bearer and priest lead a Once the whole village has been visited, the procession around the church and then around priest, cross-bearer, host and villagers go to the the old log-cabin church, after which they walk church. In the church hall, everyone thanks the round the village. People bring food and drinks host for the success of the festival, and all sit out of their houses. The procession goes all the down together to share the food and drink that way round the village, and young people, in the host has provided. particular, visit the fi elds of wheat and maize,

VENERABLE 52 VOICES ŽIVORAD DIMITRIJEVIĆ PHOTOGRAPHED AT HIS HOME IN GORAZDEVC/GORAŽDEVAC, PEJË/PEJA. 2012 (INTERSOS) Karabash Baba shrine

One of the most unusual stories told by the his family by surprise, and he would very rarely elderly of this town is the one of Karabash Baba, speak about this. relating the anxiety and discomfort he had in his Karabash Baba had threatened Fetah that grave. The truth of the story’s beginning may be if he did not keep the promise, he would have called into question, but what happened later to face horrors in his life. After he got back on is said to be proven by other people and the to his home country, Fetah was not feeling story spread immediately, and was told from comfortable as he was afraid to report the case generation to generation. to the authorities, but he was also afraid of The event seems to have happened Karabash Baba’s threat, who would from time somewhere around the end of the 19th century, to time appear in his dream to remind him of when Prizren was a part of Ottoman Empire. A the promise. young man from Prizren called Fetah, son of One day he took the courage and departed Sylejman, born in 1860, was imprisoned in the for Beledie, where after many diffi culties, he island of Malta. His family in Prizren, wife and obtained approval to dig up the grave. He was children, were getting ready to migrate to the given the required tools and two gendarmes to hinterland of the Ottoman Empire, in today’s escort him. Fetah’s son, Muhamed, went to help Turkey. Fetah was deeply saddened as he did him, too. not have any news of his family’s fate, and his According to Karabash Baba’s instructions, family likewise did not have any hint whether he his grave was located in a Roma neighbourhood, was alive or dead. in a narrow road, under the workshop of an One night, imprisoned Fetah awoke as he ironsmith. It was not diffi cult for Fetah to fi nd saw in a dream a man who introduced himself the grave. He and his son dug up the grave, and as Karabash Baba. Karabash Baba, a common to the surprise of all the present, the lifeless name of those days, had told Fetah that he body of Karabash Baba had not decomposed, was not feeling comfortable in his grave in exactly as preached in the Islamic tradition, that Prizren, because just above his grave there was the bodies of martyrs do not decompose. The an ironsmith who was forging iron just above clothing of Karabash Baba was not damaged, the midriff of his dead body. Whenever the including his black hat, on the basis of which ironsmith was hammering the iron, the martyr he may have acquired his name of Karabash. Karabash Baba would feel pain in his navel. Karabash Baba was known as a soldier from So he promised Fetah that he would release Horasan, and the exact year of his death as a him from prison, if he removed his grave to martyr is not known. a different location when he went to Prizren. His lifeless body was buried in Bejzade, Fetah, frightened by this strange dream, did not where Fetah built him a shrine. Nowadays, the accept the offer immediately. Karabash Baba cemetery there is know as “Karabash Cemetery” again appeared in his dream, but out of fear and the shrine is visited all through the year, Fetah declined the offer and asked for more time especially during the “Ëdërlezi” festivities, to think. In the third instance, Fetah accepted the or the celebration of the end of winter and offer, and all of a sudden Fetah was transferred beginning of summer – a celebration of pagan from his prison in Malta to his neighbourhood origins.

Islaana in Prizren. This transfer took Fetah and (CHWB)

VENERABLE 54 VOICES Caravan

Caravan was the day when people would dairy farm. When we had made half the journey, come down from the mountains. In the past, the caravan would halt. There was a spring it used to be a certain date set for everybody of water out there, and bread/food would be to come down from the mountains at the same served. They used to call it ‘a pie water spring’. time. I remember the caravan both in my family Even nowadays they call it the same way ‘a pie and at my husband’s place. We would know the water spring’, although no pie is served there exact day of the caravan two weeks in advance. any more. Back then, one could eat an amazing Children would be all cheerful in anticipation pie made only of cream. It was so joyous. Some of that day. Dairy products would come down would fervently look forward to setting off on earlier from the mountains. Girls would sing and the journey. It also happened for there to be chant in honour of them. They would sing about children who hadn’t seen their mothers for their new clothes and rosaries. (three) months. Upon arriving home, children On the day set for the caravan to go up to the would run all over the fi eld and garden while mountains, we would wait below the dairy farm. the lady of the house started making dinner. The next day the caravan would set off. Horses We used to called it the dinner of coming down were loaded with clothing and carried small from the mountains. One would invite ones’ children. The lady of the house would make a neighbours and relatives. Nowadays, there is pie for the journey. One horse would be assigned neither caravan nor dinner of coming down. for her. Should she have a small child with We have forgotten them. Persons who owned her, she would carry the child in front of her. suffi cient pastures in the fi eld would also bring There would be a long line of horses. The more down their sheep. They would dye the sheep a capable children would go on foot. Everybody red colour and they would hang a ringing bell would be wearing new clothes. It was noticeable on the necks of bellwethers. Everybody would which woman was more hardworking, according know whose sheep were being brought down as to the clothes she made. A herdsman would they would recognize the ringing of their bells.

(INTERSOS) escort us all the way to the lower part of the Kasëmbeg stream

In the eastern part of Prizren, in the foot of the traditions that would be passed from the of the Bajer forest, there is a stream called mother in-law to the bride and from the parents Kasëmbeg. It has abundant clean and fresh to children was the protection of stream water water. This stream fl owed through the Kurillë from pollution. For this purpose, a fearsome neighbourhood towards the city fi elds. Where legend is told for anyone who might spit or there was a house near its fl ow, a branch of the throw garbage in the stream. Those who would stream extend to connecting all other houses in pollute the stream water were “cursed”. a “network”. This is how a “large water network” Former brides and today’s grandmothers was developed between Prizren houses and of the Kurillë and Ralin neighbourhoods tell families. stories about the fate of careless young brides Prizren citizens strongly insisted on the who were not aware of the “curse” for polluters preservation of water purity as it was used for of the stream water. Among these stories is the drinking and cleaning, while the children of one that took place forty years ago, of a young those times would learn swimming in the main bride who is known by her name and surname, stream during the hot summer days. In the house as well as the family where she was married. yards, the stream was a place of games and She had experienced terrible nightmares as she amusement for small children. Their parents had ignored the advice of elderly not to wash would build above the stream small mill wheels the nappies of her fi rst son in the Kasëmbeg that the water fl ow would turn. The hands of stream. After she experienced the horror of a doll would be tied to one part of the wheel, nightmares she never again made this mistake. creating the impression that the doll itself was The small branches of the Kasëmbeg stream are turning the mill wheel. now replaced with underground water pipes. The The elderly remember with nostalgia the main stream has also been ‘buried’, and now time when the neighbourhood houses were cannot be seen in the Kurillë neighbourhood. connected through backdoors. The yards were In the Kurillë and Ralin neighbourhoods, some big, with the Kasëmbeg stream passing through houses have causeways that preserve visible the middle of them. Family intimacy was at its traces of the Kasëmbegut streambed. However maximum level, as required by tradition, but this in this streambed no water runs now, and only was not an impediment to close neighbourly and the memories when love and respect was at is family relations, which were much stronger than peak are still alive. My family house was one now, when family intimacy is much less. One of these houses.

VENERABLE 56 VOICES HAJREDIN GASHI PHOTOGRAPHED AT HIS HOME IN PRIZREN, 2012 (CHWB) Return my thing

One day while I was getting out of the men’s “When I’m close to the man who did it, this chamber, a man hit me in the back. man will scream”, I told them. I got angry, and asked who did it? I started to snuff around the chamber like They told me it was the man sat in front of a hound dog. Each man chuckled whenever I the fi replace. approached. I told them they should watch out for what When I was near to this man, I jabbed him I’ll do to him. with the needle and he started to scream. I took a needle and entered the chamber. I “You took my thing”, I said. said that I lost something but I didn’t tell what. He was very surprised and it was a long time ”The man who took it should return it to me!” before he understood that I was only joking. All men were staring at each other. VENERABLE 58 VOICES ISUF AHMETXHEKAJ PHOTOGRAPHED AT HIS HOME IN ISNIQ/ISNIĆ, DEÇAN/DEČANE, 2012 (INTERSOS) Visiting for the expression of condolences

At the time, the receipt of condolences was from day one of the condolences; that day was held in the guest room and would last up to intended more for children. We would buy fi ve (5) weeks. When a man or a woman died, loaves at the bakery in Peja and place them the entire village and relatives were invited, and inside wicker baskets on our heads and bring they would gather to discuss the best possible them home for the third day of condolences arrangements for receiving condolences, and (third day prayers). We would cook halvah (a whether there was a need to help and support as kind of sweetmeat), and would place a spoon it might happen that the family of the deceased with halvah on the bread and give it to children was poor. It was the time when yoked oxen were for charity (normally to poor families). Then used. on the seventh day an imam would be invited, We would assign people to spread the with all relatives of the deceased for dinner that news and the specifi c venue so as not to leave night. anyone uninformed about what happened. Until Afterwards, after the lunch or dinner in the news was spread about timing of burial to honour of the departed soul, which is called friends and close acquaintances, at home we mawlid or milad (a public sermon), they would would divide the tasks to be carried out for the sing this mawlid and say amen and ask the entire time of receipt of condolences, such as deceased for forgiveness. Afterwards, people who would serve drinking water and tea, who would bid each other goodbye and leave the would set shoes in order. Someone else would place, but the receipt of condolences would take care of horses and oxen, as we used to continue. On completion of the 4 or 5 weeks work with carriages and horses. We would use for which the condolences lasted, on any ox carts to pay visits to express our condolences fi rst Eid Al-Fitr or Eid Al-Adha feast after the in the village, and should somebody stay death in that family, all the friends and close overnight, we had to disperse them in the village acquaintances would go there for a visit and for their overnight stay, as they used to come express their condolences once again, as they from remote villages. The next day they would said that it was the second time to receive come early in the morning to pay their respects condolences (because the family would miss and express their condolences once again and the deceased person during the feasts). afterwards they would leave. We would start to invite people for the third day (third day prayers) of receiving condolences

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VENERABLE 64 VOICES