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In New York, Nin rejoined Otto Rank, who had previously moved there, and moved into his apartment. She actually began to act as a psychoanalyst herself, seeing patients in the room next to Rank's. She quit after several months, however, stating: "I found that I wasn't good because I wasn't objective. I was haunted by my patients. I wanted to intercede." It was in New York that she met the Japanese-American modernist photographer Soichi Sunami, who went on to photograph her for many of her books.
Literary career.
Journals.
Nin's most studied works are her diaries or journals, which she began writing in her adolescence. The published journals, which span six decades, provide insight into her personal life and relationships. Nin was acquainted, often intimately, with a number of prominent authors, artists, psychoanalysts, and other figures, and wrote of them often, especially Otto Rank. Moreover, as a female author describing a primarily masculine group of celebrities, Nin's journals have acquired importance as a counterbalancing perspective. She initially wrote in French and did not begin to write in English until she was seventeen. Nin felt that French was the language of her heart, Spanish was the language of her ancestors, and English was the language of her intellect. The writing in her diaries is explicitly trilingual; she uses whichever language best expresses her thought.
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In the second volume of her unexpurgated journal, "Incest", she wrote about her father candidly and graphically (207–15), detailing her incestuous adult sexual relationship with him.
Previously unpublished works were released in "A Café in Space, the Anaïs Nin Literary Journal", which includes "Anaïs Nin and Joaquín Nin y Castellanos: Prelude to a SymphonyLetters between a father and daughter".
So far sixteen volumes of her journals have been published. All but the last five of her adult journals are in expurgated form.
Erotic writings.
Nin is hailed by many critics as one of the finest writers of female erotica. She was one of the first women known to explore fully the realm of erotic writing, and certainly the first prominent woman in the modern West known to write erotica. Before her, erotica acknowledged to be written by women was rare, with a few notable exceptions, such as the work of Kate Chopin. Nin often cited authors Djuna Barnes and D. H. Lawrence as inspirations, and she states in "Volume One" of her diaries that she drew inspiration from Marcel Proust, André Gide, Jean Cocteau, Paul Valéry, and Arthur Rimbaud.
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According to "Volume One" of her diaries, "1931–1934", published in 1966, Nin first came across erotica when she returned to Paris with her husband, mother and two brothers in her late teens. They rented the apartment of an American man who was away for the summer, and Nin came across a number of French paperbacks: "One by one, I read these books, which were completely new to me. I had never read erotic literature in America... They overwhelmed me. I was innocent before I read them, but by the time I had read them all, there was nothing I did not know about sexual exploits... I had my degree in erotic lore."
Faced with a desperate need for money, Nin, Henry Miller and some of their friends began in the 1940s to write erotic and pornographic narratives for an anonymous "collector" for a dollar a page, somewhat as a joke. (It is not clear whether Miller actually wrote these stories or merely allowed his name to be used.) Nin considered the characters in her erotica to be extreme caricatures and never intended the work to be published, but changed her mind in the early 1970s and allowed them to be published as "Delta of Venus" and "Little Birds". In 2016, a previously undiscovered collection of Nin's erotica, "Auletris", was published for the first time.
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Nin was a friend, and in some cases lover, of many literary figures, including Miller, John Steinbeck, Antonin Artaud, Edmund Wilson, Gore Vidal, James Agee, James Leo Herlihy, and Lawrence Durrell. Her passionate love affair and friendship with Miller strongly influenced her both sexually and as an author. Claims that Nin was bisexual were given added circulation by the 1990 Philip Kaufman film "Henry & June" about Miller and his second wife June Miller. The first unexpurgated portion of Nin's journal to be published, "Henry and June", makes clear that Nin was stirred by June to the point of saying (paraphrasing), "I have become June", though it is unclear to what extent she consummated her feelings sexually. To both Anaïs and Henry, June was a femme fataleirresistible, cunning, and erotic. Nin gave June money, jewelry, and clothes, often leaving herself without money.
Novels and other publications.
In addition to her journals and collections of erotica, Nin wrote several novels, which critics frequently associated with the surrealist movement. Her first book of fiction, "House of Incest" (1936), contains heavily veiled allusions to a brief sexual relationship Nin had with her father in 1933: while visiting her estranged father in France, the then-30-year-old Nin had a brief incestuous sexual relationship with him. In 1944, she published a collection of short stories, "Under a Glass Bell", which was reviewed by Edmund Wilson.
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Nin also wrote several works of nonfiction: her first publication, written during her years studying psychoanalysis, was "" (1932), an assessment of the works of D. H. Lawrence. In 1968, she published "The Novel of the Future", which elaborated on her approach to writing and the writing process.
Personal life.
According to her diaries, "Vol. 1, 1931–1934", Nin shared a bohemian lifestyle with Henry Miller during her time in Paris. Her husband Guiler is not mentioned in the published edition of the 1930s parts of her diary (Vol. 1–2), though the opening of Vol. 1 makes clear that she is married, and the introduction suggests her husband declined to be included in the published diaries. The diaries edited by her second husband, after her death, say that her relationship with Miller was very passionate and physical, and that she believed that it was a pregnancy by him that she aborted in 1934.
In 1947, at age 44, Nin met former actor Rupert Pole in a Manhattan elevator on her way to a party. The two began a relationship and traveled to California together; Pole was 16 years her junior. On March 17, 1955, while still married to Guiler, she married Pole at Quartzsite, Arizona, returning with him to live in California. Guiler remained in New York City and was unaware of Nin's second marriage until after her death in 1977, though biographer Deirdre Bair alleges that Guiler knew what was happening while Nin was in California but consciously "chose not to know".
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Nin called her simultaneous marriages her "bicoastal trapeze". According to Deidre Bair:
In 1966, Nin had her marriage with Pole annulled due to the legal issues arising from both Guiler and Pole trying to claim her as a dependent on their tax returns, but she and Pole continued to live together as if married until her death. According to Barbara Kraft, Nin wrote to Guiler asking for his forgiveness. He responded by saying how meaningful his life had been because of her.
After Guiler's death in 1985, Pole commissioned the unexpurgated versions of Nin's journals. Six volumes have been published: "Henry and June", ', ', "Nearer the Moon", ', and '. Pole arranged for Guiler's ashes to be scattered in the same area where Nin's ashes were, Mermaid Cove in Santa Monica Bay. Pole died in 2006.
Nin once worked at Lawrence R. Maxwell Books, at 45 Christopher Street in New York City. In addition to her work as a writer, Nin appeared in the Kenneth Anger film "Inauguration of the Pleasure Dome" (1954) as Astarte; in the Maya Deren film "Ritual in Transfigured Time" (1946); and in "Bells of Atlantis" (1952), a film Guiler directed under the name "Ian Hugo" with a soundtrack of electronic music by Louis and Bebe Barron. In her later life, Nin worked as a tutor at the International College in Los Angeles.
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Death.
Nin was diagnosed with cervical cancer in 1974. She had cancer for two years as it metastasized, and she underwent numerous surgical operations, radiation, and chemotherapy. Nin died of the cancer at Cedars-Sinai Medical Center in Los Angeles, California, on January 14, 1977.
Her body was cremated and her ashes scattered over Santa Monica Bay in Mermaid Cove. Her first husband, Hugh Guiler, died in 1985, and his ashes were scattered in the same cove. Rupert Pole was named Nin's literary executor, and he arranged to have new, unexpurgated editions of Nin's books and diaries published between 1985 and his death in 2006. Large portions of the diaries are still available only in expurgated form. The originals are in the UCLA Library.
Legacy.
The feminist movement in the 1960s gave feminist perspectives on Nin's writings of the past twenty years, which made Nin a popular lecturer at various universities; contrarily, Nin dissociated herself from the political activism of the movement. In 1973, prior to her death, Nin received an honorary doctorate from the Philadelphia College of Art. She was also elected to the United States National Institute of Arts and Letters in 1974, and in 1976 was presented with a "Los Angeles Times" Woman of the Year award.
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The Italian film "La stanza delle parole" (dubbed into English as "The Room of Words)" was released in 1989 based on the "Henry and June" diaries. Philip Kaufman directed the 1990 film "Henry & June" based on Nin's diaries published as "Henry and June: From the Unexpurgated Diary of Anaïs Nin". She was portrayed in the film by actress Maria de Medeiros.
In February 2008, poet Steven Reigns organized "Anaïs Nin at 105" at the Hammer Museum in Westwood, Los Angeles. Reigns said: "Nin bonded and formed very deep friendships with women and men decades younger than her. Some of them are still living in Los Angeles and I thought it'd be wonderful to have them share their experiences with [Nin]." Bebe Barron, an electronic music pioneer and longtime friend of Nin, made her last public appearance at this event. Reigns also published an essay refuting Bern Porter's claims of a sexual relationship with Nin in the 1930s. Reigns is the President of the Board of the non-profit organization devoted to Nin's legacy, the Anaïs Nin Foundation.
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Cuban-American writer Daína Chaviano paid homage to Anaïs Nin and Henry Miller in her novel "Gata encerrada" (2001), where both characters are portrayed as disembodied spirits whose previous lives they shared with Melisa, the main character—and presumably Chaviano's alter ego—, a young Cuban obsessed with Anaïs Nin.
The Cuban poet and novelist Wendy Guerra, long fascinated with Nin's life and works, published a fictional diary in Nin's voice, "Posar desnuda en la Habana" ("Posing Nude in Havana") in 2012. She explained that "[Nin's] Cuban Diary has very few pages and my delirium was always to write an apocryphal novel; literary conjecture about what might have happened".
On September 27, 2013, screenwriter and author Kim Krizan published an article in "The Huffington Post" revealing she had found a previously unpublished love letter written by Gore Vidal to Nin. This letter contradicts Gore Vidal's previous characterization of his relationship with Nin, showing that Vidal did have feelings for Nin that he later heavily disavowed in his autobiography, "Palimpsest". Krizan did this research in the run up to the release of the fifth volume of Anaïs Nin's uncensored diary, "Mirages", for which Krizan provided the foreword.
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In 2015, a documentary film directed by Sarah Aspinall called "The Erotic Adventures of Anais Nin" was released, in which Lucy Cohu portrayed Nin's character.
In 2019, Kim Krizan published "Spy in the House of Anaïs Nin", an examination of long-buried letters, papers, and original manuscripts Krizan found while doing archival work in Nin's Los Angeles home. Also that year, Routledge published the book "Anaïs Nin: A Myth of Her Own" by Clara Oropeza, that analyzes Nin's literature and literary theory through the perspective of mythological studies and depth psychology.
In 2002, Alissa Levy Caiano produced a short film called "The All-Seeing" based on Nin's short story of the same name in "Under a Glass Bell".
In 2021, the porn film company Thousand Faces released a short film called "Mathilde" based on Nin's story of the same name in "Delta of Venus".
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AIM (software)
AOL Instant Messenger (AIM, sometimes stylized as aim) was an instant messaging and presence computer program created by AOL, which used the proprietary OSCAR instant messaging protocol and the TOC protocol to allow registered users to communicate in real time.
AIM was popular by the late 1990s; teens and college students were known to use the messenger's away message feature to keep in touch with friends, often frequently changing their away message throughout a day or leaving a message up with one's computer left on to inform buddies of their ongoings, location, parties, thoughts, or jokes. AIM's popularity declined as AOL subscribers started decreasing and steeply towards the 2010s, as Gmail's Google Talk, SMS, and Internet social networks, like Facebook gained popularity. Its fall has often been compared with other once-popular Internet services, such as Myspace.
In June 2015, AOL was acquired by Verizon Communications. In June 2017, Verizon combined AOL and Yahoo into its subsidiary Oath Inc. (now called Yahoo). The company discontinued AIM as a service on December 15, 2017.
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History.
In May 1997, AIM was released unceremoniously as a stand-alone download for Microsoft Windows. AIM was an outgrowth of "online messages" in the original platform written in PL/1 on a Stratus computer by Dave Brown. At one time, the software had the largest share of the instant messaging market in North America, especially in the United States (with 52% of the total reported ). This does not include other instant messaging software related to or developed by AOL, such as ICQ and iChat.
During its heyday, its main competitors were ICQ (which AOL acquired in 1998), Yahoo! Messenger and MSN Messenger. AOL particularly had a rivalry or "chat war" with PowWow and Microsoft, starting in 1999. There were several attempts from Microsoft to simultaneously log into their own and AIM's protocol servers. AOL was unhappy about this and started blocking MSN Messenger from being able to access AIM. This led to efforts by many companies to challenge the AOL and Time Warner merger on the grounds of antitrust behaviour, leading to the formation of the OpenNet Coalition.
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Official mobile versions of AIM appeared as early as 2001 on Palm OS through the AOL application. Third-party applications allowed it to be used in 2002 for the Sidekick. A version for Symbian OS was announced in 2003 as were others for BlackBerry and Windows Mobile
After 2012, stand-alone official AIM client software included advertisements and was available for Microsoft Windows, Windows Mobile, Classic Mac OS, macOS, Android, iOS, and BlackBerry OS.
Usage decline and product sunset.
Around 2011, AIM started to lose popularity rapidly, partly due to the quick rise of Gmail and its built-in real-time Google Chat instant messenger integration in 2011 and because many people migrated to SMS or iMessages text messaging and later, social networking websites and apps for instant messaging, in particular, Facebook Messenger, which was released as a standalone application the same year. AOL made a partnership to integrate AIM messaging in Google Talk, and had a feature for AIM users to send SMS messages directly from AIM to any number, as well as for SMS users to send an IM to any AIM user.
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As of June 2011, one source reported AOL Instant Messenger market share had collapsed to 0.73%. However, this number only reflected installed IM applications, and not active users. The engineers responsible for AIM claimed that they were unable to convince AOL management that free was the future.
On March 3, 2012, AOL ended employment of AIM's development staff while leaving it active and with help support still provided. On October 6, 2017, it was announced that the AIM service would be discontinued on December 15; however, a non-profit development team known as Wildman Productions started up a server for older versions of AOL Instant Messenger, known as AIM Phoenix.
The "Running Man".
The AIM mascot was designed by JoRoan Lazaro and was implemented in the first release in 1997. This was a yellow stickman-like figure, often called the "Running Man". AIM's popularity in the late 1990s and the 2000s led to the “Running Man” becoming a familiar brand on the Internet. After over 14 years, the iconic logo disappeared as part of the AIM rebranding in 2011. However, in August 2013, the "Running Man" returned. It was used for other AOL services like AOL Top Speed and is still featured in a theme on AOL Mail.
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In 2014, a "Complex" editor called it a "symbol of America". In April 2015, the Running Man was officially featured in the Virgin London Marathon, dressed by a person for the AOL-partnered Free The Children charity.
Protocol.
The standard protocol that AIM clients used to communicate is called Open System for CommunicAtion in Realtime (OSCAR). Most AOL-produced versions of AIM and popular third party AIM clients use this protocol. However, AOL also created a simpler protocol called TOC that lacks many of OSCAR's features, but was sometimes used for clients that only require basic chat functionality. The TOC/TOC2 protocol specifications were made available by AOL, while OSCAR is a closed protocol that third parties had to reverse-engineer.
In January 2008, AOL introduced experimental Extensible Messaging and Presence Protocol (XMPP) support for AIM, allowing AIM users to communicate using the standardized, open-source XMPP. However, in March 2008, this service was discontinued. In May 2011, AOL started offering limited XMPP support. On March 1, 2017, AOL announced (via XMPP-login-time messages) that the AOL XMPP gateway would be desupported, effective March 28, 2017.
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Privacy.
For privacy regulations, AIM had strict age restrictions. AIM accounts are available only for people over the age of 13; children younger than that were not permitted access to AIM.
Under the AIM Privacy Policy, AOL had no rights to read or monitor any private communications between users. The profile of the user had no privacy.
In November 2002, AOL targeted the corporate industry with Enterprise AIM Services (EAS), a higher security version of AIM.
If public content was accessed, it could be used for online, print or broadcast advertising, etc. This was outlined in the policy and terms of service: "... you grant AOL, its parent, affiliates, subsidiaries, assigns, agents and licensees the irrevocable, perpetual, worldwide right to reproduce, display, perform, distribute, adapt and promote this Content in any medium". This allowed anything users posted to be used without a separate request for permission.
AIM's security was called into question. AOL stated that it had taken great pains to ensure that personal information will not be accessed by unauthorized members, but that it cannot guarantee that it will not happen.
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AIM was different from other clients, such as Yahoo! Messenger, in that it did not require approval from users to be added to other users' buddy lists. As a result, it was possible for users to keep other unsuspecting users on their buddy list to see when they were online, read their status and away messages, and read their profiles. There was also a Web API to display one's status and away message as a widget on one's webpage. Though one could block a user from communicating with them and seeing their status, this did not prevent that user from creating a new account that would not automatically be blocked and therefore able to track their status. A more conservative privacy option was to select a menu feature that only allowed communication with users on one's buddy list; however, this option also created the side-effect of blocking all users who were not on one's buddy list. Users could also choose to be invisible to all.
Chat robots.
AOL and various other companies supplied robots (bots) on AIM that could receive messages and send a response based on the bot's purpose. For example, bots could help with studying, like StudyBuddy. Some were made to relate to children and teenagers, like Spleak.
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Others gave advice. The more useful chat bots had features like the ability to play games, get sport scores, weather forecasts or financial stock information. Users were able to talk to automated chat bots that could respond to natural human language. They were primarily put into place as a marketing strategy and for unique advertising options. It was used by advertisers to market products or build better consumer relations.
Before the inclusions of such bots, the other bots DoorManBot and AIMOffline provided features that were provided by AOL for those who needed it. ZolaOnAOL and ZoeOnAOL were short-lived bots that ultimately retired their features in favor of SmarterChild.
URI scheme.
AOL Instant Messenger's installation process automatically installed an extra URI scheme ("protocol") handler into some Web browsers, so URIs beginning with codice_1 could open a new AIM window with specified parameters. This was similar in function to the codice_2 URI scheme, which created a new e-mail message using the system's default mail program. For instance, a webpage might have included a link like the following in its HTML source to open a window for sending a message to the AIM user "notarealuser":
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<a href="aim:goim?screenname=notarealuser">Send Message</a>
To specify a message body, the codice_3 parameter was used, so the link location would have looked like this:
aim:goim?screenname=notarealuser&message=This+is+my+message
To specify an away message, the message parameter was used, so the link location would have looked like this:
aim:goaway?message=Hello,+my+name+is+Bill
When placing this inside a URL link, an AIM user could click on the URL link and the away message "Hello, my name is Bill" would instantly become their away message.
To add a buddy, the addbuddy message was used, with the "screenname" parameter
aim:addbuddy?screenname=notarealuser
This type of link was commonly found on forum profiles to easily add contacts.
Vulnerabilities.
AIM had security weaknesses that have enabled exploits to be created that used third-party software to perform malicious acts on users' computers. Although most were relatively harmless, such as being kicked off the AIM service, others performed potentially dangerous actions, such as sending viruses. Some of these exploits relied on social engineering to spread by automatically sending instant messages that contained a Uniform Resource Locator (URL) accompanied by text suggesting the receiving user click on it, an action which leads to infection, "i.e.", a trojan horse. These messages could easily be mistaken as coming from a friend and contain a link to a Web address that installed software on the user's computer to restart the cycle.
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Extra features.
iPhone application.
On March 6, 2008, during Apple Inc.'s iPhone SDK event, AOL announced that they would be releasing an AIM application for iPhone and iPod Touch users. The application was available for free from the App Store, but the company also provided a paid version, which displayed no advertisements. Both were available from the App Store. The AIM client for iPhone and iPod Touch supported standard AIM accounts, as well as MobileMe accounts. There was also an express version of AIM accessible through the Safari browser on the iPhone and iPod Touch.
In 2011, AOL launched an overhaul of their Instant Messaging service. Included in the update was a brand new iOS application for iPhone and iPod Touch that incorporated all the latest features. A brand new icon was used for the application, featuring the new cursive logo for AIM. The user-interface was entirely redone for the features including: a new buddy list, group messaging, in-line photos and videos, as well as improved file-sharing.
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Version 5.0.5, updated in March 2012, it supported more social stream features, much like Facebook and Twitter, as well as the ability to send voice messages up to 60 seconds long.
iPad application.
On April 3, 2010, Apple released the first generation iPad. Along with this newly released device AOL released the AIM application for iPad. It was built entirely from scratch for the new version of iOS with a specialized user-interface for the device. It supported geolocation, Facebook status updates and chat, Myspace, Twitter, YouTube, Foursquare, and many other social networking platforms.
AIM Express.
AIM Express ran in a pop-up browser window. It was intended for use by people who are unwilling or unable to install a standalone application or those at computers that lack the AIM application. AIM Express supported many of the standard features included in the stand-alone client, but did not provide advanced features like file transfer, audio chat, video conferencing, or buddy info. It was implemented in Adobe Flash. It was an upgrade to the prior AOL Quick Buddy, which was later available for older systems that cannot handle Express before being discontinued. Express and Quick Buddy were similar to MSN Web Messenger and Yahoo! Web Messenger. This web version evolved into AIM.com's web-based messenger.
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AIM Pages.
AIM Pages was a free website released in May 2006 by AOL in replacement of AIMSpace. Anyone who had an AIM user name and was at least 16 years of age could create their own web page (to display an online, dynamic profile) and share it with buddies from their AIM Buddy list.
Layout.
AIM Pages included links to the email and Instant Message of the owner, along with a section listing the owners "buddies", which included AIM user names. It was possible to create modules in a Module T microformat. Video hosting sites like Netflix and YouTube could be added to ones AIM Page, as well as other sites like Amazon.com. It was also possible to insert HTML code.
The main focus of AIM Pages was the integration of external modules, like those listed above, into the AOL Instant Messenger experience.
Discontinuation.
By late 2007, AIM Pages were discontinued. After AIM Pages shutdown, links to AIM Pages were redirected to AOL Lifestream, AOL's new site aimed at collecting external modules in one place, independent of AIM buddies. AOL Lifestream was shut down February 24, 2017.
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AIM for Mac.
AOL released an all-new AIM for the Mac on September 29, 2008, and the final build on December 15, 2008. The redesigned AIM for Mac is a full universal binary Cocoa API application that supports both Tiger and Leopard — Mac OS X 10.4.8 (and above) or Mac OS X 10.5.3 (and above). On October 1, 2009, AOL released AIM 2.0 for Mac.
AIM real-time IM.
This feature was available for AIM 7 and allowed for a user to see what the other is typing as it is being done. It was developed and built with assistance from Trace Research and Development Centre at University of Wisconsin–Madison and Gallaudet University. The application provides visually impaired users the ability to convert messages from text (words) to speech. For the application to work users must have AIM 6.8 or higher, as it is not compatible with older versions of AIM software, AIM for Mac or iChat.
AIM to mobile (messaging to phone numbers).
This feature allows text messaging to a phone number (text messaging is less functional than instant messaging).
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Discontinued features.
AIM Phoneline.
AIM Phoneline was a Voice over IP PC-PC, PC-Phone and Phone-to-PC service provided via the AIM application. It was also known to work with Apple's iChat Client. The service was officially closed to its customers on January 13, 2009. The closing of the free service caused the number associated with the service to be disabled and not transferable for a different service. AIM Phoneline website was recommending users switch to a new service named AIM Call Out, also discontinued now.
Launched on May 16, 2006, AIM Phoneline provided users the ability to have several local numbers, allowing AIM users to receive free incoming calls. The service allowed users to make calls to landlines and mobile devices through the use of a computer. The service, however, was only free for receiving and AOL charged users $14.95 a month for an unlimited calling plan. In order to use AIM Phoneline users had to install the latest free version of AIM Triton software and needed a good set of headphones with a boom microphone. It could take several days after a user signed up before it started working.
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AIM Call Out.
AIM Call Out is a discontinued Voice over IP PC-PC, PC-Phone and Phone-to-PC service provided by AOL via its AIM application that replaced the defunct AIM Phoneline service in November 2007. It did not depend on the AIM client and could be used with only an AIM screenname via the WebConnect feature or a dedicated SIP device. The AIM Call Out service was shut down on March 25, 2009.
Security.
On November 4, 2014, AIM scored one out of seven points on the Electronic Frontier Foundation's secure messaging scorecard. AIM received a point for encryption during transit, but lost points because communications are not encrypted with a key to which the provider has no access, "i.e.", the communications are not end-to-end encrypted, users can't verify contacts' identities, past messages are not secure if the encryption keys are stolen, ("i.e.", the service does not provide forward secrecy), the code is not open to independent review, ("i.e.", the code is not open-source), the security design is not properly documented, and there has not been a recent independent security audit. BlackBerry Messenger (BBM), Ebuddy XMS, Hushmail, Kik Messenger, Skype, Viber, and Yahoo! Messenger also scored one out of seven points.
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Ackermann function
In computability theory, the Ackermann function, named after Wilhelm Ackermann, is one of the simplest and earliest-discovered examples of a total computable function that is not primitive recursive. All primitive recursive functions are total and computable, but the Ackermann function illustrates that not all total computable functions are primitive recursive.
After Ackermann's publication of his function (which had three non-negative integer arguments), many authors modified it to suit various purposes, so that today "the Ackermann function" may refer to any of numerous variants of the original function. One common version is the two-argument Ackermann–Péter function developed by Rózsa Péter and Raphael Robinson. This function is defined from the recurrence relation formula_1 with appropriate base cases. Its value grows very rapidly; for example, formula_2 results in formula_3, an integer with 19,729 decimal digits.
History.
In the late 1920s, the mathematicians Gabriel Sudan and Wilhelm Ackermann, students of David Hilbert, were studying the foundations of computation. Both Sudan and Ackermann are credited with discovering total computable functions (termed simply "recursive" in some references) that are not primitive recursive. Sudan published the lesser-known Sudan function, then shortly afterwards and independently, in 1928, Ackermann published his function formula_4 (from Greek, the letter "phi"). Ackermann's three-argument function, formula_5, is defined such that for formula_6, it reproduces the basic operations of addition, multiplication, and exponentiation as
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formula_7
and for formula_8 it extends these basic operations in a way that can be compared to the hyperoperations:
formula_9
In "On the Infinite", David Hilbert hypothesized that the Ackermann function was not primitive recursive, but it was Ackermann, Hilbert's personal secretary and former student, who actually proved the hypothesis in his paper "On Hilbert's Construction of the Real Numbers".
Rózsa Péter and Raphael Robinson later developed a two-variable version of the Ackermann function that became preferred by almost all authors.
The generalized hyperoperation sequence, e.g. formula_10, is a version of the Ackermann function as well.
In 1963 R.C. Buck based an intuitive two-variable variant formula_11 on the hyperoperation sequence:
formula_12
Compared to most other versions, Buck's function has no unessential offsets:
formula_13
Many other versions of Ackermann function have been investigated.
Definition.
Definition: as m-ary function.
Ackermann's original three-argument function formula_5 is defined recursively as follows for nonnegative integers formula_15 and formula_16:
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formula_17
Of the various two-argument versions, the one developed by Péter and Robinson (called "the" Ackermann function by most authors) is defined for nonnegative integers formula_18 and formula_19 as follows:
formula_20
The Ackermann function has also been expressed in relation to the hyperoperation sequence:
formula_21
or, written in Knuth's up-arrow notation (extended to integer indices formula_22):
formula_23
or, equivalently, in terms of Buck's function F:
formula_24
Definition: as iterated 1-ary function.
Define formula_25 as the "n"-th iterate of formula_26:
formula_27
Iteration is the process of composing a function with itself a certain number of times. Function composition is an associative operation, so formula_28.
Conceiving the Ackermann function as a sequence of unary functions, one can set formula_29.
The function then becomes a sequence formula_30 of unary functions, defined from iteration:
formula_31
Computation.
The recursive definition of the Ackermann function can naturally be transposed to a term rewriting system (TRS).
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TRS, based on 2-ary function.
The definition of the 2-ary Ackermann function leads to the obvious reduction rules
formula_32
Example
Compute formula_33
The reduction sequence is
To compute formula_34 one can use a stack, which initially contains the elements formula_35.
Then repeatedly the two top elements are replaced according to the rules
formula_36
Schematically, starting from formula_35:
WHILE stackLength <> 1
POP 2 elements;
PUSH 1 or 2 or 3 elements, applying the rules r1, r2, r3
The pseudocode is published in .
For example, on input formula_38,
Remarks
TRS, based on iterated 1-ary function.
The definition of the iterated 1-ary Ackermann functions leads to different reduction rules
formula_48
As function composition is associative, instead of rule r6 one can define
formula_49
Like in the previous section the computation of formula_50 can be implemented with a stack.
Initially the stack contains the three elements formula_51.
Then repeatedly the three top elements are replaced according to the rules
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formula_52
Schematically, starting from formula_53:
WHILE stackLength <> 1
POP 3 elements;
PUSH 1 or 3 or 5 elements, applying the rules r4, r5, r6;
Example
On input formula_54 the successive stack configurations are
formula_55
The corresponding equalities are
formula_56
When reduction rule r7 is used instead of rule r6, the replacements in the stack will follow
formula_57
The successive stack configurations will then be
formula_58
The corresponding equalities are
formula_59
Remarks
TRS, based on hyperoperators.
As — or — showed explicitly, the Ackermann function can be expressed in terms of the hyperoperation sequence:
formula_65
or, after removal of the constant 2 from the parameter list, in terms of Buck's function
formula_66
Buck's function formula_67, a variant of Ackermann function by itself, can be computed with the following reduction rules:
formula_68
Instead of rule b6 one can define the rule
formula_69
To compute the Ackermann function it suffices to add three reduction rules
formula_70
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These rules take care of the base case A(0,n), the alignment (n+3) and the fudge (-3).
Example
Compute formula_71
The matching equalities are
formula_73
formula_75
Remarks
Huge numbers.
To demonstrate how the computation of formula_87 results in many steps and in a large number:
formula_88
Table of values.
Computing the Ackermann function can be restated in terms of an infinite table. First, place the natural numbers along the top row. To determine a number in the table, take the number immediately to the left. Then use that number to look up the required number in the column given by that number and one row up. If there is no number to its left, simply look at the column headed "1" in the previous row. Here is a small upper-left portion of the table:
The numbers here which are only expressed with recursive exponentiation or Knuth arrows are very large and would take up too much space to notate in plain decimal digits.
Despite the large values occurring in this early section of the table, some even larger numbers have been defined, such as Graham's number, which cannot be written with any small number of Knuth arrows. This number is constructed with a technique similar to applying the Ackermann function to itself recursively.
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This is a repeat of the above table, but with the values replaced by the relevant expression from the function definition to show the pattern clearly:
Properties.
Not primitive recursive.
The Ackermann function grows faster than any primitive recursive function and therefore is not itself primitive recursive. Proof sketch: primitive recursive function defined using up to k recursions must grow slower than formula_108, the (k+1)-th function in the fast-growing hierarchy, but the Ackermann function grows at least as fast as formula_109.
Specifically, one shows that, for every primitive recursive function formula_110, there exists a non-negative integer formula_111, such that for all non-negative integers formula_112,formula_113 itself is not primitive recursive, since otherwise putting formula_114 would lead to the contradiction formula_115 of all functions that grow slower than the Ackermann function
formula_116 contains all primitive recursive functions. The latter is achieved by showing that formula_117 contains the constant functions, the successor function, the projection functions and that it is closed under the operations of function composition and primitive recursion.
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Inverse.
Since the function considered above grows very rapidly, its inverse function, "f", grows very slowly. This inverse Ackermann function "f"−1 is usually denoted by α. In fact, "α"("n") is less than 5 for any practical input size "n", since is on the order of formula_118.
This inverse appears in the time complexity of some algorithms, such as the disjoint-set data structure and Chazelle's algorithm for minimum spanning trees. Sometimes Ackermann's original function or other variations are used in these settings, but they all grow at similarly high rates. In particular, some modified functions simplify the expression by eliminating the −3 and similar terms.
A two-parameter variation of the inverse Ackermann function can be defined as follows, where formula_119 is the floor function:
formula_120
This function arises in more precise analyses of the algorithms mentioned above, and gives a more refined time bound. In the disjoint-set data structure, "m" represents the number of operations while "n" represents the number of elements; in the minimum spanning tree algorithm, "m" represents the number of edges while "n" represents the number of vertices. Several slightly different definitions of exist; for example, is sometimes replaced by "n", and the floor function is sometimes replaced by a ceiling.
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Other studies might define an inverse function of one where m is set to a constant, such that the inverse applies to a particular row.
The inverse of the Ackermann function is primitive recursive, since it is graph primitive recursive, and it is upper bounded by a primitive recursive function.
Usage.
In computational complexity.
The Ackermann function appears in the time complexity of some algorithms, such as vector addition systems and Petri net reachability, thus showing they are computationally infeasible for large instances.
The inverse of the Ackermann function appears in some time complexity results. For instance, the disjoint-set data structure takes amortized time per operation proportional to the inverse Ackermann function, and cannot be made faster within the cell-probe model of computational complexity.
In discrete geometry.
Certain problems in discrete geometry related to Davenport–Schinzel sequences have complexity bounds in which the inverse Ackermann function formula_121 appears. For instance, for formula_19 line segments in the plane, the unbounded face of the arrangement of the segments has complexity formula_123, and some systems of formula_19 line segments have an unbounded face of complexity formula_125.
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As a benchmark.
The Ackermann function, due to its definition in terms of extremely deep recursion, can be used as a benchmark of a compiler's ability to optimize recursion. The first published use of Ackermann's function in this way was in 1970 by Dragoș Vaida and, almost simultaneously, in 1971, by Yngve Sundblad.
Sundblad's seminal paper was taken up by Brian Wichmann (co-author of the Whetstone benchmark) in a trilogy of papers written between 1975 and 1982.
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Antarctic
The Antarctic (, ; commonly ) is the polar region of Earth that surrounds the South Pole, lying within the Antarctic Circle. It is diametrically opposite of the Arctic region around the North Pole.
The Antarctic comprises the continent of Antarctica, the Kerguelen Plateau, and other island territories located on the Antarctic Plate or south of the Antarctic Convergence. The Antarctic region includes the ice shelves, waters, and all the island territories in the Southern Ocean situated south of the Antarctic Convergence, a zone approximately wide and varying in latitude seasonally. The region covers some 20 percent of the Southern Hemisphere, of which 5.5 percent (14 million km2) is the surface area of the Antarctica continent itself. All of the land and ice shelves south of 60°S latitude are administered under the Antarctic Treaty System.
Biogeographically, the Antarctic realm is one of eight biogeographic realms on Earth's land surface. Climate change in Antarctica is particularly important because the melting of the Antarctic ice sheet has a high potential to add to the global sea level rise. Further, this melting also disrupts the flow of Southern Ocean overturning circulation, which would have significant effects on the local climate and marine ecosystem functioning. There is no permanent country in Antarctica.
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Geography.
As defined by the Antarctic Treaty System, the Antarctic region is everything south of the 60°S latitude. The Treaty area covers Antarctica and the archipelagos of the Balleny Islands, Peter I Island, Scott Island, the South Orkney Islands, and the South Shetland Islands. However, this area does not include the Antarctic Convergence, a transition zone where the cold waters of the Southern Ocean collide with the warmer waters of the north, forming a natural border to the region. Because the Convergence changes seasonally, the Convention for the Conservation of Antarctic Marine Living Resources approximates the Convergence line by joining specified points along parallels of latitude and meridians of longitude. The implementation of the convention is managed through an international commission headquartered in Hobart, Australia, by an efficient system of annual fishing quotas, licenses, and international inspectors on the fishing vessels, as well as satellite surveillance.
The islands situated between 60°S latitude parallel to the south and the Antarctic Convergence to the north and their respective exclusive economic zones fall under the national jurisdiction of the countries that possess them: South Georgia and the South Sandwich Islands (United Kingdom), Bouvet Island (Norway), and Heard and McDonald Islands (Australia).
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Kerguelen Islands (France; also an EU Overseas territory) are situated in the Antarctic Convergence area, while the Isla Grande de Tierra del Fuego, Falkland Islands, Isla de los Estados, Hornos Island with Cape Horn, Diego Ramírez Islands, Campbell Island, Macquarie Island, Amsterdam and Saint Paul Islands, Crozet Islands, Prince Edward Islands, Gough Island, and Tristan da Cunha group remain north of the Convergence and thus outside the Antarctic region.
Ecology.
Antarctica.
A variety of animals live in Antarctica for at least some of the year, including:
Most of the Antarctica continent is permanently covered by ice and snow, leaving less than 1 percent of the land exposed. There are only two species of flowering plant, Antarctic hair grass and Antarctic pearlwort, but a range of mosses, liverworts, lichens and macrofungi.
Sub-Antarctic Islands.
Biodiversity among terrestrial flora and fauna is low on the islands: studies have theorized that the harsh climate was a major contributor towards species richness, but multiple correlations have been found with area, temperature, remoteness of islands, and food chain stability. For example, herbivorous insects are poor in number due to low plant richness, and likewise, indigenous bird numbers are related to insects, which are a major food source.
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Conservation.
The Antarctic hosts the world's largest protected area comprising 1.07 million km2, the South Georgia and the South Sandwich Islands Marine Protection Area created in 2012. The latter exceeds the surface area of another vast protected territory, the Greenland National Park's . (While the Ross Sea Marine Protection Area established in 2016 is still larger at 1.55 million km2, its protection is set to expire in 35 years.) To protect the area, all Antarctic ships over 500 tonnes are subject to mandatory regulations under the Polar Code, adopted by the International Maritime Organization (in force since 1 January 2017).
Society.
People.
The first recorded sighting of Antarctica is credited to the Spaniard Gabriel de Castilla, who reported seeing distant southern snow-capped mountains in 1603. The first Antarctic land discovered was the island of South Georgia, visited by the English merchant Anthony de la Roché in 1675.
Although such myths and speculation about a "Terra Australis" ("Southern Land") date back to antiquity, the first confirmed sighting of the continent of Antarctica is commonly accepted to have occurred in 1820 by the Russian expedition of Fabian Gottlieb von Bellingshausen and Mikhail Lazarev on "Vostok" and "Mirny".
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The Australian James Kerguelen Robinson (1859–1914) was the first human born in the Antarctic, on board the sealing ship "Offley" in the Gulf of Morbihan (Royal Sound then), Kerguelen Island on 11 March 1859. The first human born and raised on an Antarctic island was Solveig Gunbjørg Jacobsen born on 8 October 1913 in Grytviken, South Georgia.
Emilio Marcos Palma (born 7 January 1978) is an Argentine man who was the first documented person born on the continent of Antarctica at the Esperanza Base. His father, Captain Jorge Palma, was head of the Argentine Army detachment at the base. While ten people have been born in Antarctica since, Palma's birthplace remains the southernmost. In late 1977, Silvia Morella de Palma, who was then seven months pregnant, was airlifted to Esperanza Base, in order to complete her pregnancy in the base. The airlift was a part of the Argentine solutions to the sovereignty dispute over territory in Antarctica. Emilio was automatically granted Argentine citizenship by the government since his parents were both Argentine citizens, and he was born in the claimed Argentine Antarctica. Palma can be considered to be the first native Antarctican.
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The Antarctic region had no indigenous population when first discovered, and its present inhabitants comprise a few thousand transient scientific and other personnel working on tours of duty at the several dozen research stations maintained by various countries. However, the region is visited by more than 40,000 tourists annually, the most popular destinations being the Antarctic Peninsula area (especially the South Shetland Islands) and South Georgia Island.
In December 2009, the growth of tourism, with consequences for both the ecology and the safety of the travellers in its great and remote wilderness, was noted at a conference in New Zealand by experts from signatories to the Antarctic Treaty. The definitive results of the conference were presented at the Antarctic Treaty states' meeting in Uruguay in May 2010.
Time zones.
Because Antarctica surrounds the South Pole, it is theoretically located in all time zones. For practical purposes, time zones are usually based on territorial claims or the time zone of a station's owner country or supply base.
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Albanians
The Albanians are an ethnic group native to the Balkan Peninsula who share a common Albanian ancestry, culture, history and language. They are the main ethnic group of Albania and Kosovo, and they also live in the neighboring countries of North Macedonia, Montenegro, Greece, and Serbia, as well as in Italy, Croatia, Bulgaria, and Turkey. Albanians also constitute a large diaspora with several communities established across Europe and the other continents.
The language of the Albanians is an Indo-European language and the only surviving representative of the Albanoid branch, which belongs to the Paleo-Balkan group. Albanians have a western Paleo-Balkanic origin, and for obvious geographic and historical reasons most scholars maintain that they descended at least partially from the Illyrians, but besides the Illyrians which specific Paleo-Balkan group contributed to the ethnogenesis of the Albanians is still a matter of academic debate.
The first mention of the ethnonym "Albanoi" occurred in the 2nd century AD by Ptolemy describing an Illyrian tribe who lived around present-day central Albania. The first certain reference to Albanians as an ethnic group comes from 11th century chronicler Michael Attaleiates who describes them as living in the theme of Dyrrhachium.
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The Shkumbin River roughly demarcates the Albanian language between Gheg and Tosk dialects. Christianity in Albania was under the jurisdiction of the Bishop of Rome until the 8th century AD. Then, dioceses in Albania were transferred to the patriarchate of Constantinople. In 1054, after the Great Schism, the north gradually became identified with Roman Catholicism and the south with Eastern Orthodoxy. In 1190 Albanians established the Principality of Arbanon in central Albania with the capital in Krujë.
The Albanian diaspora has its roots in migration from the Middle Ages initially across Southern Europe and eventually across wider Europe and the New World. Between the 13th and 18th centuries, sizeable numbers migrated to escape various social, economic or political difficulties. Albanian population groups settled in Southern Greece between the 13th and 16th centuries and came to be known as Arvanites. Other Albanian population groups settled across Southern Italy and Sicily between the 11th and 16th centuries and came to be known as Arbëreshë. Albanians have also migrated to Romania since the late 16th century. In the 18th century smaller Albanian population groups settled in Southern Croatia (who came to be known as Arbanasi), and pockets of Southern Ukraine.
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By the 15th century, the expanding Ottoman Empire overpowered the Balkan Peninsula, but faced successful rebellion and resistance by the League of Lezhë, a union of Albanian principalities led by Gjergj Kastrioti Skanderbeg. By the 17th and 18th centuries, a substantial number of Albanians converted to Islam, which offered them equal opportunities and advancement within the Ottoman Empire. Thereafter, Albanians attained significant positions and culturally contributed to the broader Muslim world. Innumerable officials and soldiers of the Ottoman State were of Albanian origin, including more than 40 Grand Viziers, and under the Köprülü, in particular, the Ottoman Empire reached its greatest territorial extension. Between the second half of the 18th century and the first half of the 19th century Albanian Pashaliks were established by Kara Mahmud pasha of Scutari, Ali pasha of Yanina, and Ahmet Kurt pasha of Berat, while the Albanian wālī Muhammad Ali established a dynasty that ruled over Egypt and Sudan until the middle of the 20th century, a period in which Albanians formed a substantial community in Egypt.
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During the 19th century, cultural developments, widely attributed to Albanians having gathered both spiritual and intellectual strength, conclusively led to the Albanian Renaissance. In 1912 during the Balkan Wars, Albanians declared the independence of their country. The demarcation of the new Albanian state was established following the Treaty of Bucharest and left about half of the ethnic Albanian population outside of its borders, partitioned between Greece, Montenegro and Serbia. After the Second World War up until the Revolutions of 1991, Albania was governed by a communist government under Enver Hoxha where Albania became largely isolated from the rest of Europe. In neighbouring Yugoslavia, Albanians underwent periods of discrimination and systematic oppression that concluded with the War of Kosovo and eventually with Kosovar independence.
Ethnonym.
The Albanians () and their country Albania () have been identified by many ethnonyms. The most common native ethnonym is "Shqiptar", plural "Shqiptarë"; the name "Albanians" (Byzantine Greek: "Albanoi/Arbanitai/Arbanites"; Latin: "Albanenses/Arbanenses") was used in medieval documents and gradually entered European Languages from which other similar derivative names emerged, many of which were or still are in use, such as English "Albanians"; Italian "Albanesi"; German "Albaner"; Greek "Arvanites", "Alvanitis" (Αλβανίτης) plural: "Alvanites" (Αλβανίτες), "Alvanos" (Αλβανός) plural: "Alvanoi" (Αλβανοί); Turkish "Arnaut", "Arnavut"; South Slavic languages "Arbanasi" (Арбанаси), "Albanci" (Албанци); Aromanian "Arbinesh" and so on.
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The term "Albanoi" (Αλβανοί) is first encountered on the works of Ptolemy (2nd century CE) also is encountered twice in the works of Byzantine historian Michael Attaliates, and the term "Arvanitai" (Αρβανίται) is used once by the same author. He referred to the "Albanoi" as having taken part in a revolt against the Byzantine Empire in 1043, and to the "Arbanitai" as subjects of the Duke of Dyrrachium (modern Durrës). These references have been disputed as to whether they refer to the people of Albania. Historian E. Vranoussi believes that these "Albanoi" were Normans from Sicily. She also notes that the same term (as "Albani") in medieval Latin meant "foreigners".
The reference to "Arvanitai" from Attaliates regarding the participation of Albanians in a rebellion around 1078 is undisputed. 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. The first reference to the Albanian language dates to the latter 13th century (around 1285).
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The national ethnonym "Albanian" and its variants are derived from "Albanoi", first mentioned as an Illyrian tribe in the 2nd century CE by Ptolemy with their centre at the city of Albanopolis, located in modern-day central Albania, somewhere in the hinterland of Durrës. Linguists believe that the "alb" part in the root word originates from an Indo-European term for a type of mountainous topography, from which other words such as "alps" are derived. Through the root word "alban" and its rhotacized equivalents "arban", "albar", and "arbar", the term in Albanian became rendered as "Arbëneshë/Arbëreshë" for the people and "Arbënia/Arbëria" for the country. The Albanian language was referred to as "Arbnisht" and "Arbërisht". While the exonym Albania for the general region inhabited by the Albanians does have connotations to Classical Antiquity, the Albanian language employs a different ethnonym, with modern Albanians referring to themselves as "Shqip(ë)tarë" and to their country as "Shqipëria". Two etymologies have been proposed for this ethnonym: one, with modern Albanians referring to themselves as "Shqip(ë)tarë" and to their country as "Shqipëria". Two etymologies have been proposed for this ethnonym: one, derived from the etymology from the Albanian word for eagle (shqipe, var., shqiponjë). In Albanian folk etymology, this word denotes a bird totem, dating from the times of Skanderbeg as displayed on the Albanian flag.
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this word denotes a bird totem, dating from the times of Skanderbeg as displayed on the Albanian flag. The other is within scholarship that connects it to the verb 'to speak' ("me shqiptue") from the Latin "excipere". In this instance the Albanian endonym like "Slav" and others would originally have been a term connoting "those who speak [intelligibly, the same language]". The words "Shqipëri" and "Shqiptar" are attested from 14th century onward, but it was only at the end of 17th and beginning of the early 18th centuries that the placename "Shqipëria" and the ethnic demonym "Shqiptarë" gradually replaced "Arbëria" and "Arbëreshë" amongst Albanian speakers. That era brought about religious and other sociopolitical changes. As such a new and generalised response by Albanians based on ethnic and linguistic consciousness to this new and different Ottoman world emerging around them was a change in ethnonym.
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Historical records.
Little is known about the Albanian people prior to the 11th century, though a text compiled around the beginning of the 11th century in the Bulgarian language contains a possible reference to them. It is preserved in a manuscript written in the Serbo-Croatian Language traced back to the 17th century but published in the 20th century by Radoslav Grujic. It is a fragment of a once longer text that endeavours to explain the origins of peoples and languages in a question-and-answer form similar to a catechism.
The fragmented manuscript differentiated the world into 72 languages and three religious categories including Christians, half-believers and non-believers. Grujic dated it to the early 11th century and, if this and the identification of the "Arbanasi" as Albanians are correct, it would be the earliest written document referring to the Balkan Albanians as a people or language group.
It can be seen that there are various languages on earth. Of them, there are five Orthodox languages: Bulgarian, Greek, Syrian, Iberian (Georgian) and Russian. Three of these have Orthodox alphabets: Greek, Bulgarian and Iberian (Georgian). There are twelve languages of half-believers: Alamanians, Franks, Magyars (Hungarians), Indians, Jacobites, Armenians, Saxons, Lechs (Poles), Arbanasi (Albanians), Croatians, Hizi and Germans.
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Michael Attaleiates (1022–1080) mentions the term "Albanoi" twice and the term "Arbanitai" once. The term "Albanoi" is used first to describe the groups which rebelled in southern Italy and Sicily against the Byzantines in 1038–40. The second use of the term "Albanoi" is related to groups which supported the revolt of George Maniakes in 1042 and marched with him throughout the Balkans against the Byzantine capital, Constantinople. The term "Arvanitai" is used to describe a revolt of Bulgarians (Boulgaroi) and "Arbanitai" in the theme of Dyrrhachium in 1078–79. It is generally accepted that "Arbanitai" refers to the ethnonym of medieval Albanians. As such, it is considered to be the first attestation of Albanians as an ethnic group in Byzantine historiography. The use of the term "Albanoi" in 1038–49 and 1042 as an ethnonym related to Albanians have been a subject of debate. In what has been termed the "Vranoussi-Ducellier debate", Alain Ducellier proposed that both uses of the term referred to medieval Albanians. Era Vranoussi counter-suggested that the first use referred to Normans, while the second didn't have an ethnic connotation necessarily and could be a reference to the Normans as "foreigners" (aubain) in Epirus which Maniakes and his army traversed. This debate has never been resolved. A newer synthesis about the second use of the term "Albanoi" by Pëllumb Xhufi suggests that the term "Albanoi" may have referred to Albanians of the specific district of Arbanon, while "Arbanitai" to Albanians in general regardless of the specific region they inhabited.
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Language.
Albanians speak the Albanian language, which is an Indo-European language and the only surviving representative of the Albanoid branch, which belongs to the Paleo-Balkan group. It had its formative core in the Western Balkans after the Indo-European migrations in the region from about 3000 to 2500 BCE.
The Albanian language is spoken today by approximately 5 million people throughout the Balkan Peninsula as well as by a more substantial number by communities around the Americas, Europe and Oceania. Numerous variants and dialects of Albanian are used as an official language in Albania, Kosovo and North Macedonia. The language is also spoken in other countries whence it is officially recognised as a minority language in such countries as Croatia, Italy, Montenegro, Romania and Serbia.
There are two principal dialects of the Albanian language traditionally represented by Gheg and Tosk. The ethnogeographical dividing line is traditionally considered to be the Shkumbin river, with Gheg spoken in the north of it and Tosk in the south. Dialects of linguistic minorities spoken in Croatia (Arbanasi and Istrian), Kosovo, Montenegro and northwestern North Macedonia are classified as Gheg, while those spoken in Greece, southwestern North Macedonia and Italy as Tosk.
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The Arbëresh and Arvanitika dialects of the Albanian language, are spoken by the Arbëreshë and Arvanites in Southern Italy and Southern Greece, respectively. They retain elements of medieval Albanian vocabulary and pronunciation that are no longer used in modern Albanian; however, both varieties are classified as endangered languages in the UNESCO "Red Book of Endangered Languages". The Cham dialect is spoken by the Cham Albanians, a community that originates from Chameria in what is currently north-western Greece and southern Albania; the use of the Cham dialect in Greece is declining rapidly, while Cham communities in Albania and the diaspora have preserved it.
Most of the Albanians in Albania and the Former Yugoslavia are polyglot and have the ability to understand, speak, read, or write a foreign language. As defined by the Institute of Statistics of Albania, 39.9% of the 25 to 64 years old Albanians in Albania are able to use at least one foreign language including English (40%), Italian (27.8%) and Greek (22.9%).
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The origin of the Albanian language remains a contentious subject that has given rise to numerous hypotheses. The hypothesis of Albanian being one of the descendant of the Illyrian languages (Messapic language) is based on geography where the languages were spoken however not enough archaeological evidence is left behind to come therefore to a definite conclusion. Another hypothesis associates the Albanian language with the Thracian language. This theory takes exception to the territory, since the language was spoken in an area distinct from Albania, and no significant population movements have been recorded in the period when the shift from one language to the other is supposed to have occurred.
History.
Late Antiquity.
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Middle Ages.
The Albanian people maintain a very chequered and tumultuous history behind them, a fact explained by their geographical position in the Southeast of Europe at the cultural and political crossroad between the east and west, but they also have historically inhabited a hardly accessible mountainous region, which helped them preserve their peculiar culture and language. The issue surrounding the origin of the Albanian people has long been debated by historians and linguists for centuries. They have Paleo-Balkan origins, and for obvious geographic and historical reasons most scholars maintain that they descended at least partially from the Illyrians, but besides the Illyrians which specific Peleo-Balkan group contributed to the ethnogenesis of the Albanians is still a matter of academic debate.
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Historically known as the "Arbër" or "Arbën" by the 11th century and onwards, they traditionally inhabited the mountainous area to the west of Lake Ochrida and the upper valley of the Shkumbin river. Though it was in 1190 when they established their first independent entity, the Principality of Arbër (Arbanon), with its seat based in Krujë. Immediately after the decline of the Progon dynasty in 1216, the principality came under Gregorios Kamonas and next his son-in-law Golem. Finally, the Principality was dissolved in ca. 1255 by the Empire of Nicea followed by an unsuccessful rebellion between 1257 and 1259 supported by the Despotate of Epirus. In the meantime Manfred, King of Sicily profited from the situation and launched an invasion into Albania. His forces, led by Philippe Chinard, captured Durrës, Berat, Vlorë, Spinarizza, their surroundings and the southern coastline of Albania from Vlorë to Butrint. In 1266 after defeating Manfred's forces and killing him, the Treaty of Viterbo of 1267 was signed, with Charles I, King of Sicily acquiring rights on Manfred's dominions in Albania. Local noblemen such as Andrea Vrana refused to surrender Manfred's former domains, and in 1271 negotiations were initiated.
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In 1272 the Kingdom of Albania was created after a delegation of Albanian noblemen from Durrës signed a treaty declaring union with the Kingdom of Sicily under Charles. Charles soon imposed military rule, new taxes, took sons of Albanian noblemen hostage to ensure loyalty, and confiscated lands for Angevin nobles. This led to discontent among Albanian noblemen, several of whom turned to Byzantine Emperor Michael VIII. In late 1274, Byzantine forces helped by local Albanian noblemen capture Berat and Butrint. Charles' attempt to advance towards Constantinople failed at the Siege of Berat (1280–1281). A Byzantine counteroffensive ensued, which drove the Angevins out of the interior by 1281. The Sicilian Vespers rebellion further weakened the position of Charles, who died in 1285. By the end of the 13th century, most of Albania was under Byzantine Emperor Andronikos II Palaiologos. In 1296 Serbian king Stephen Milutin captured Durrës. In 1299 Andronikos II married his daughter Simonis to Milutin and the lands he had conquered were considered as dowry. In 1302, Philip I, Prince of Taranto, grandson of Charles, claimed his rights on the Albanian kingdom and gained the support of local Albanian Catholics who preferred him over the Orthodox Serbs and Greeks, as well as the support of Pope Benedict XI. In the summer of 1304, the Serbs were expelled from the city of Durrës by the locals who submitted themselves to Angevin rule.
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Prominent Albanian leaders during this time were the Thopia family, ruling in an area between the Mat and Shkumbin rivers, and the Muzaka family in the territory between the Shkumbin and Vlorë. In 1279, Gjon I Muzaka, who remained loyal to the Byzantines and resisted Angevin conquest of Albania, was captured by the forces of Charles but later released following pressure from Albanian nobles. The Muzaka family continued to remain loyal to the Byzantines and resisted the expansion of the Serbian Kingdom. In 1335 the head of the family, Andrea II Muzaka, gained the title of Despot and other Muzakas pursued careers in the Byzantine government in Constantinople. Andrea II soon endorsed an anti-Byzantine revolt in his domains between 1335–1341 and formed an alliance with Robert, Prince of Taranto in 1336. In 1336, Serbian king Stefan Dušan captured Durrës, including the territory under the control of the Muzaka family. Although Angevins managed to recapture Durazzo, Dušan continued his expansion, and in the period of 1337–45 he had captured Kanina and Valona in southern Albania. Around 1340 forces of Andrea II defeated the Serbian army at the Pelister mountain. After the death of Stefan Dušan in 1355 the Serbian Empire disintegrated, and Karl Thopia captured Durrës while the Muzaka family of Berat regained control over parts of southeastern Albania and over Kastoria that Andrea II captured from Prince Marko after the Battle of Marica in 1371.
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The kingdom reinforced the influence of Catholicism and the conversion to its rite, not only in the region of Durrës but in other parts of the country. A new wave of Catholic dioceses, churches and monasteries were founded, papal missionaries and a number of different religious orders began spreading into the country. Those who were not Catholic in central and northern Albania converted and a great number of Albanian clerics and monks were present in the Dalmatian Catholic institutions.
Around 1230 the two main centers of Albanian settlements were around Devoll river in what is now central Albania and the other around the region known as Arbanon. Albanian presence in Croatia can be traced back to the beginning of the Late Middle Ages. In this period, there was a significant Albanian community in Ragusa with a number of families of Albanian origin inclusively the Sorgo family who came from the Cape of Rodon in central Albania, across Kotor in eastern Montenegro, to Dalmatia. By the 13th century, Albanian merchants were trading directly with the peoples of the Republic of Ragusa in Dalmatia which increased familiarity between Albanians and Ragusans. The upcoming invasion of Albania by the Ottoman Empire and the death of Skanderbeg caused many Christian Albanians to flee to Dalmatia and surrounding countries.
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In the 14th century a number of Albanian principalities were created. These included Principality of Kastrioti, Principality of Dukagjini, Princedom of Albania, and Principality of Gjirokastër. At the beginning of the 15th century these principalities became stronger, especially because of the fall of the Serbian Empire. Some of these principalities were united in 1444 under the anti-Ottoman military alliance called League of Lezha.
Albanians were recruited all over Europe as a light cavalry known as "stratioti". The stratioti were pioneers of light cavalry tactics during the 15th century. In the early 16th century heavy cavalry in the European armies was principally remodeled after Albanian stradioti of the Venetian army, Hungarian hussars and German mercenary cavalry units (Schwarzreitern).
Ottoman Empire.
Prior to the Ottoman conquest of Albania, the political situation of the Albanian people was characterised by a fragmented conglomeration of scattered kingdoms and principalities such as the Principalities of Arbanon, Kastrioti and Thopia. Before and after the fall of Constantinople, the Ottoman Empire continued an extended period of conquest and expansion with its borders going deep into the Southeast Europe. As a consequence thousands of Albanians from Albania, Epirus and Peloponnese escaped to Calabria, Naples, Ragusa and Sicily, whereby others sought protection at the often inaccessible Mountains of Albania.
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Under the leadership of Gjergj Kastrioti Skanderbeg, a former governor of the Ottoman Sanjak of Dibra, a prosperous and longstanding revolution erupted with the formation of the League of Lezhë in 1444 up until the Siege of Shkodër ending in 1479, multiple times defeating the mightiest power of the time led by Sultans Murad II and Mehmed II. Skanderbeg managed to gather several of the Albanian principals, amongst them the Arianitis, Dukagjinis, Zaharias and Thopias, and establish a centralised authority over most of the non-conquered territories and proclaiming himself the Lord of Albania ("Dominus Albaniae" in Latin). Skanderbeg consistently pursued the aim relentlessly but rather unsuccessfully to create a European coalition against the Ottomans. His unequal fight against them won the esteem of Europe and financial and military aid from the Papacy and Naples, Venice and Ragusa.
The Albanians, then predominantly Christian, were initially considered as an inferior class of people and as such were subjected to heavy taxes such as the "Devshirme" system that allowed the state to collect a requisite percentage of Christian adolescents from the Balkans and elsewhere to compose the Janissary. Since the Albanians were seen as strategically important, they made up a significant proportion of the Ottoman military and bureaucracy. They were therefore to be found within the imperial services as vital military and administrative retainers from Egypt to Algeria and the rest of the Maghreb.
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In the late 18th century, Ali Pasha Tepelena created the autonomous region of the Pashalik of Yanina within the Ottoman Empire which was never recognised as such by the High Porte. The territory he properly governed incorporated most of southern Albania, Epirus, Thessaly and southwestern Macedonia region. During his rule, the town of Janina blossomed into a cultural, political and economic hub for both Albanians and Greeks.
The ultimate goal of Ali Pasha Tepelena seems to have been the establishment of an independent rule in Albania and Epirus. Thus, he obtained control of Arta and took control over the ports of Butrint, Preveza and Vonitsa. He also gained control of the pashaliks of Elbasan, Delvina, Berat and Vlorë. His relations with the High Porte were always tense though he developed and maintained relations with the British, French and Russians and formed alliances with them at various times.
In the 19th century, the Albanian wālī Muhammad Ali established a dynasty that ruled over Egypt and Sudan until the middle of the 20th century. After a brief French invasion led by Napoleon Bonaparte and the Ottomans and Mameluks competing for power there, he managed collectively with his Albanian troops to become the Ottoman viceroy in Egypt. As he revolutionised the military and economic spheres of Egypt, his empire attracted Albanian people contributing to the emergence of the Albanian diaspora in Egypt initially formed by Albanian soldiers and mercenaries.
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Islam arrived in the lands of the Albanian people gradually and grew widespread between at least the 17th and 18th centuries. The new religion brought many transformations into Albanian society and henceforth offered them equal opportunities and advancement within the Ottoman Empire.
With the advent of increasing suppression on Catholicism, the Ottomans initially focused their conversions on the Catholic Albanians of the north in the 17th century and followed suit in the 18th century on the Orthodox Albanians of the south. At this point, the urban centers of central and southern Albania had largely adopted the religion of the growing Muslim Albanian elite. Many mosques and takyas were constructed throughout those urban centers and cities such as Berat, Gjirokastër, Korçë and Shkodër started to flourish. In the far north, the spread of Islam was slower due to Catholic Albanian resistance and the inaccessible and rather remote mountainous terrain.
The motives for conversion to Islam are subject to differing interpretations according to scholars depending on the context though the lack of sources does not help when investigating such issues. Reasons included the incentive to escape high taxes levied on non-Muslims subjects, ecclesiastical decay, coercion by Ottoman authorities in times of war, and the privileged legal and social position Muslims within the Ottoman administrative and political machinery had over that of non-Muslims.
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As Muslims, the Albanians attained powerful positions in the Ottoman administration including over three dozen Grand Viziers of Albanian origin, among them Zagan Pasha, Bayezid Pasha and members of the Köprülü family, and regional rulers such as Muhammad Ali of Egypt and Ali Pasha of Tepelena. The Ottoman sultans Bayezid II and Mehmed III were both Albanian on their maternal side.
Areas such as Albania, western North Macedonia, southern Serbia, Kosovo, parts of northern Greece and southern Montenegro in Ottoman sources were referred to as "Arnavudluk" or Albania.
Albanian Renaissance.
The Albanian Renaissance characterised a period wherein the Albanian people gathered both spiritual and intellectual strength to establish their rights for an independent political and social life, culture and education. By the late 18th century and the early 19th century, its foundation arose within the Albanian communities in Italy and Romania and was frequently linked to the influences of the Romanticism and Enlightenment principles.
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Albania was under the rule of the Ottoman Empire for almost five centuries and the Ottoman authorities suppressed any expression of unity or national conscience by the Albanian people. A number of thoroughly intellectual Albanians, among them Naum Veqilharxhi, Girolamo de Rada, Dora d'Istria, Thimi Mitko, Naim and Sami Frashëri, made a conscious effort to awaken feelings of pride and unity among their people by working to develop Albanian literature that would call to mind the rich history and hopes for a more decent future.
The Albanians had poor or often no schools or other institutions in place to protect and preserve their cultural heritage. The need for schools was preached initially by the increasing number of Albanians educated abroad. The Albanian communities in Italy and elsewhere were particularly active in promoting the Albanian cause, especially in education which finally resulted with the foundation of the Mësonjëtorja in Korçë, the first secular school in the Albanian language.
The Turkish yoke had become fixed in the nationalist mythologies and psyches of the people in the Balkans, and their march toward independence quickened. Due to the more substantial of Islamic influence, the Albanians internal social divisions, and the fear that they would lose their Albanian territories to the emerging neighbouring states, Serbia, Montenegro, Bulgaria and Greece, were among the last peoples in the Balkans to desire division from the Ottoman Empire.
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The national awakening as a coherent political movement emerged after the Treaty of San Stefano, according to which Albanian-inhabited territories were to be ceded to the neighbouring states, and focused on preventing that partition. It was the impetus for the nation-building movement, which was based more on fear of partition than national identity. Even after the declaration of independence, national identity was fragmented and possibly non-existent in much of the newly proposed country. The state of disunity and fragmentation would remain until the communist period following Second World War, when the communist nation-building project would achieve greater success in nation-building and reach more people than any previous regime, thus creating Albanian national communist identity.
Communism in Albania.
Enver Hoxha of the Communist Party of Labour took power in Albania in 1946. Albania established an alliance with the Eastern Bloc which provided Albania with many advantages in the form of economic assistance and military protection from the Western Bloc during the Cold War.
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The Albanians experienced a period of several beneficial political and economic changes. The government defended the territorial integrity and sovereignty of Albania, diversified the economy through a programme of industrialisation which led to a higher standard of living and followed improvements in areas such as health, education and infrastructure.
It subsequently followed a period wherein the Albanians lived within an extreme isolation from the rest of the world for the next four decades. By 1967, the established government had officially proclaimed Albania to be the first atheistic state in the world as they beforehand confiscated churches, monasteries and mosques, and any religious expression instantly became grounds for imprisonment.
Protests coinciding with the emerging revolutions of 1989 began to break out in various cities throughout Albania including Shkodër and Tirana which eventually lead to the fall of communism. Significant internal and external migration waves of Albanians to such countries as Greece and Italy followed.
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Bunkerisation is arguably the most visible and memorable legacy of communism in Albania. Nearly 175,000 reinforced concrete bunkers were built on strategic locations across Albania's territory including near borders, within towns, on the seashores or mountains. These bunkers were never used for their intended purpose or for sheltering the population from attacks or an invasion by a neighbor. However, they were abandoned after the breakup of communism and have been sometimes reused for a variety of purposes.
Independence of Kosovo.
Kosovo declared independence from Serbia on 17 February 2008, after years of strained relations between the Serb and predominantly Albanian population of Kosovo. It has been officially recognised by Australia, Canada, the United States and major European Union countries, while Serbia refuse to recognise Kosovo's independence, claiming it as Autonomous Province of Kosovo and Metohija under United Nations Security Council Resolution 1244.
The overwhelming majority of Kosovo's population is ethnically Albanian with nearly 1.7 million people. Their presence as well as in the adjacent regions of Toplica and Morava is recorded since the Middle Ages. As the Serbs expelled many Albanians from the wider Toplica and Morava regions in Southern Serbia, which the 1878 Congress of Berlin had given to the Principality of Serbia, many of them settled in Kosovo.
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After being an integral section of the Kingdom of Yugoslavia, Kosovo including its Albanian population went through a period of discrimination, economic and political persecution. Rights to use the Albanian language were guaranteed by the constitution of the later formed Socialist Yugoslavia and was widely used in Macedonia and Montenegro prior to the dissolution of Yugoslavia. In 1989, Kosovo lost its status as a federal entity of Yugoslavia with rights similar to those of the six other republics and eventually became part of Serbia and Montenegro.
In 1998, tensions between the Albanian and Serb population of Kosovo culminated in the Kosovo War, which led to the external and internal displacement of hundreds of thousands of Kosovo Albanians. Serbian paramilitary forces committed war crimes in Kosovo, although the government of Serbia claims that the army was only going after suspected Albanian terrorists. NATO launched a 78-day air campaign in 1999, which eventually led to an end to the war.
Distribution.
Balkans.
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Approximately five million Albanians are geographically distributed across the Balkan Peninsula with about half this number living in Albania, Kosovo, North Macedonia and Montenegro as well as to a more lesser extent in Croatia and Serbia. There are also significant Albanian populations in Greece.
Approximately 1.8 million Albanians are concentrated in the partially recognised Republic of Kosovo. They are geographically distributed south of the municipality of North Mitrovica and constitute the overall majority ethnic group of the territory.
In Montenegro, the Albanian population is currently estimated to be around 30,000 forming one of the constituent ethnic minority groups of the country. They predominantly live in the coastal region of Montenegro around the municipalities of Ulcinj and Bar but also Tuz and around Plav in the northern region as well as in the capital city of Podgorica in the central region.
In North Macedonia, there are more than approximately 500,000 Albanians constituting the largest ethnic minority group in the country. The vast majority of the Albanians are chiefly concentrated around the municipalities of Tetovo and Gostivar in the northwestern region, Struga and Debar in the southwestern region as well as around the capital of Skopje in the central region.
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In Croatia, the number of Albanians stands at approximately 17.500 mostly concentrated in the counties of Istria, Split-Dalmatia and most notably in the capital city of Zagreb. The Arbanasi people who historically migrated to Bulgaria, Croatia and Ukraine live in scattered communities across Bulgaria, Croatia and Southern Ukraine.
In Serbia, the Albanians are an officially recognised ethnic minority group with a population of around 70,000. They are significantly concentrated in the municipalities of Bujanovac and Preševo in the Pčinja District. In Romania, the number of Albanians is unofficially estimated from 500 to 10,000 mainly distributed in Bucharest. They are recognised as an ethnic minority group and are respectively represented in Parliament of Romania.
Italy.
The Italian Peninsula across the Adriatic Sea has attracted Albanian people for more than half a millennium often due to its immediate proximity. Albanians in Italy later became important in establishing the fundamentals of the Albanian Renaissance and maintaining the Albanian culture. The Arbëreshë people came sporadically in several small and large cycles initially as "Stratioti" mercenaries in service of the kingdoms of Naples and Sicily and the Republic of Venice. Larger migration waves occurred after the death of Skanderbeg and the capture of Krujë and Shkodër by the Ottomans to escape the forthcoming political and religious changes.
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Today, "Arbëreshë" constitute one of the largest ethnolinguistic minority groups and their language is recognized and protected constitutionally under the provisions of the European Charter for Regional or Minority Languages. The total number of Arbëreshës is approximately 260,000 scattered across Sicily, Calabria and Apulia. There are Italian Albanians in the Americas especially in such countries as Argentina, Chile, Uruguay, Canada and the United States.
After 1991, a mass migration of Albanians towards Italy occurred. Between 2015 and 2016, the number of Albanian migrants who held legal permits of residence in Italy was numbered to be around 480,000 and 500,000. Tuscany, Lombardy and Emilia-Romagna represent the regions with the strongest presence of the modern Albanian population in Italy. As of 2022, 433,000 Albanian migrants who held legal permits of residence lived in Italy and were the second largest migrant community in Italy after Romanians. As of 2018, an additional ca. 200,000 Albanian migrants have obtained Italian citizenship (children born in Italy not included).
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As of 2012, 41.5% of the Albanian in Italy population were counted as Muslim, 38.9% as Christian including 27.7% as Roman Catholic and 11% as Eastern Orthodox and 17.8% as Irreligious.
Greece.
The Arvanites and Albanians of Western Thrace are a group descended from Tosks who migrated to southern and central Greece between the 13th and 16th centuries. They are Greek Orthodox Christians, and though they traditionally speak a dialect of Tosk Albanian known as Arvanitika, they have fully assimilated into the Greek nation and do not identify as Albanians. Arvanitika is in a state of attrition due to language shift towards Greek and large-scale internal migration to the cities and subsequent intermingling of the population during the 20th century.
The Cham Albanians were a group that formerly inhabited a region of Epirus known as Chameria, nowadays Thesprotia in northwestern Greece. Many Cham Albanians converted to Islam during the Ottoman era. Muslim Chams were expelled from Greece during World War II, by an anti-communist resistance group (EDES). The causes of the expulsion were multifaceted and remain a matter of debate among historians. Different narratives in historiography argue that the causes involved pre-existing Greek policies which targeted the minority and sought its elimination, the Cham collaboration with the Axis forces and local property disputes which were instrumentalized after WWII. The estimated number of Cham Albanians expelled from Epirus to Albania and Turkey varies: figures include 14,000, 19,000, 20,000, 25,000 and 30,000. According to Cham reports this number should be raised to c. 35,000.
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Large-scale migration from Albania to Greece occurred after 1991. During this period, at least 500,000 Albanians have migrated and relocated to Greece. Despite the lack of exact statistics, it is estimated that at least 700,000 Albanians have moved to Greece during the last 25 years. The Albanian government estimates 500,000 Albanians in Greece at the very least without accounting for their children. The 2011 Greece census indicated that Albanians consisted the biggest group of migrants in Greece, numbered roughly 480,000, but taking into consideration the current population of Greece (11 million) and the fact that the census failed to account for illegal foreigners, it was estimated that Albanians consist of 5% of the population (at least 550,000). By 2005, around 600,000 Albanians lived in Greece, forming the largest immigrant community in the country. They are economic migrants whose migration began in 1991, following the collapse of the Socialist People's Republic of Albania. , in total, there might have been more than 500,000 Albanian-born migrants and their children who received Greek citizenship over the years. In recent years, many Albanian workers and their families have left Greece in search of better opportunities elsewhere in Europe. As of 2022, there c. 292,000 Albanian immigrants are holders of legal permits to live and work in Greece, down from c. 423,000 in 2021.
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Albanians in Greece have a long history of Hellenisation, assimilation and integration. Many ethnic Albanians have been naturalised as Greek nationals, others have self-declared as Greek since arrival and a considerable number live and work across both countries seasonally hence the number of Albanians in the country has often fluctuated.
Diaspora.
Diaspora based Albanians may self identify as Albanian, use hybrid identification or identify with their nationality, often creating an obstacle in establishing a total figure of the population.
Europe.
During the end of the 20th and the beginning of the 21st centuries, the conflicts in the Balkans and the Kosovo War set in motion large population movements of Albanians to Central, Western and Northern Europe. The gradual collapse of communism in Albania triggered as well a new wave of migration and contributed to the emergence of a new diaspora, mainly in Southern Europe, in such countries as Greece and Italy.
In Central Europe, there are approximately 200,000 Albanians in Switzerland with the particular concentration in the cantons of Zürich, Basel, Lucerne, Bern and St. Gallen. The neighbouring Germany is home to around 250,000 to 300,000 Albanians while in Austria there are around 40,000 to 80,000 Albanians concentrated in the states of Vienna, Styria, Salzburg, Lower and Upper Austria.
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In Western Europe, the Albanian population of approximately 10,000 people living in the Benelux countries is in comparison to other regions relatively limited. There are more than 6,000 Albanian people living in Belgium and 2,800 in the nearby Netherlands. The most lesser number of Albanian people in the Benelux region is to be found in Luxembourg with a population of 2,100.
Within Northern Europe, Sweden possesses the most sizeable population of Albanians in Scandinavia however there is no exact answer to their number in the country. The populations also tend to be lower in Norway, Finland and Denmark with more than 18,000, 10,000 and 8,000 Albanians respectively. The population of Albanians in the United Kingdom is officially estimated to be around 39,000 whiles in Ireland there are less than 2,500 Albanians.
Asia and Africa.
The Albanian diaspora in Africa and Asia, in such countries as Egypt, Syria or Turkey, was predominantly formed during the Ottoman period through economic migration and early years of the Republic of Turkey through migration due to sociopolitical discrimination and violence experienced by Albanians in Balkans.
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In Turkey, the exact numbers of the Albanian population of the country are difficult to correctly estimate. According to a 2008 report, there were approximately 1.300,000 people of Albanian descent living in Turkey. As of that report, more than 500,000 Albanian descendants still recognise their ancestry and or their language, culture and traditions.
There are also other estimates that range from being 3 to 4 million people up to a total of 5 million in number, although most of these are Turkish citizens of either full or partial Albanian ancestry being no longer fluent in Albanian, comparable to the German Americans. This was due to various degrees of either linguistic and or cultural assimilation occurring amongst the Albanian diaspora in Turkey. Albanians are active in the civic life of Turkey.
In Egypt there are 18,000 Albanians, mostly Tosk speakers. Many are descendants of the Janissaries of Muhammad Ali Pasha, an Albanian who became Wāli, and self-declared Khedive of Egypt and Sudan. In addition to the dynasty that he established, a large part of the former Egyptian and Sudanese aristocracy was of Albanian origin. Albanian Sunnis, Bektashis and Orthodox Christians were all represented in this diaspora, whose members at some point included major Renaissance figures ("Rilindasit"), including Thimi Mitko, Spiro Dine, Andon Zako Çajupi, Milo Duçi, Fan Noli and others who lived in Egypt for a time. With the ascension of Gamal Abdel Nasser in Egypt and rise of Arab nationalism, the last remnants of Albanian community there were forced to leave. Albanians have been present in Arab countries such as Syria, Lebanon, Iraq, Jordan, and for about five centuries as a legacy of Ottoman Turkish rule.
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Americas and Oceania.
The first Albanian migration to North America began in the 19th and 20th centuries not long after gaining independence from the Ottoman Empire. However the Arbëreshë people from Southern Italy were the first Albanian people to arrive in the New World, many of them migrating after the wars that accompanied the Risorgimento.
Since then several Albanian migration waves have occurred throughout the 20th century as for instance after the Second World War with Albanians mostly from Yugoslavia rather than from Communist Albania, then after the Breakup of Communist Albania in 1990 and finally following the Kosovo War in 1998.
The most sizeable Albanian population in the Americas is predominantly to be found in the United States. New York metropolitan area in the State of New York is home to the most sizeable Albanian population of the United States. As of 2017, there are approximately 205,000 Albanians in the country with the main concentration in the states of New York, Michigan, Massachusetts and Illinois. The number could be higher counting the Arbëreshë people as well; they are often distinguishable from other Albanian Americans with regard to their Italianized names, nationality and a common religion.
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In Canada, there are approximately 39,000 Albanians in the country, including 36,185 Albanians from Albania and 2,870 Albanians from Kosovo, predominantly distributed in a multitude of provinces such as Ontario, Quebec, Alberta and British Columbia. Canada's largest cities such as Toronto, Montreal and Edmonton were besides the United States a major centre of Albanian migration to North America. Toronto is home to around 17,000 Albanians.
Albanian immigration to Australia began in the late 19th century and most took place during the 20th century.
People who planned to immigrate chose Australia after the US introduced immigration quotas on southern Europeans. Most were from southern Albania, of Muslim and Orthodox backgrounds and tended to live in Victoria and Queensland, with smaller numbers in Western and Northern Australia.
Italy's annexation of Albania marked a difficult time for Albanian Australians as many were thought by Australian authorities to pose a fascist threat. Post-war, the numbers of Albanian immigrants slowed due to immigration restrictions placed by the communist government in Albania.
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Albanians from southwestern Yugoslavia (modern North Macedonia) arrived and settled in Melbourne in the 1960s-1970s. Other Albanian immigrants from Yugoslavia came from Montenegro and Serbia. The immigrants were mostly Muslims, but also Catholics among them including the relatives of the Albanian nun and missionary Mother Teresa. Albanian refugees from Kosovo settled in Australia following the aftermath of the Kosovo conflict.
In the early twenty first century, Victoria has the highest concentration of Albanians and smaller Albanian communities exist in Western Australia, South Australia, Queensland, New South Wales and the Northern Territory. In 2016, approximately 4,041 persons resident in Australia identified themselves as having been born in Albania and Kosovo, while 15,901 persons identified themselves as having Albanian ancestry, either alone or in combination with another ancestry.
Albanian migration to New Zealand occurred mid twentieth century following the Second World War. A small group of Albanian refugees originating mainly from Albania and the rest from Yugoslavian Kosovo and Macedonia settled in Auckland. During the Kosovo crisis (1999), up to 400 Kosovo Albanian refugees settled in New Zealand. In the twenty first century, Albanian New Zealanders number 400-500 people and are mainly concentrated in Auckland.
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Culture.
Traditions.
Tribal social structure.
The Albanian tribes () form a historical mode of social organization (farefisní) in Albania and the southwestern Balkans characterized by a common culture, often common patrilineal kinship ties tracing back to one progenitor and shared social ties. The fis (; commonly translated as "tribe", also as "clan" or "kin" community) stands at the center of Albanian organization based on kinship relations, a concept which can be found among southern Albanians also with the term farë (). Inherited from ancient Illyrian social structures, Albanian tribal society emerged in the early Middle Ages as the dominant form of social organization among Albanians. It also remained in a less developed system in southern Albania where large feudal estates and later trade and urban centres began to develop at the expense of tribal organization. One of the most particular elements of the Albanian tribal structure is its dependence on the "Kanun", a code of Albanian oral customary laws. Most tribes engaged in warfare against external forces like the Ottoman Empire. Some also engaged in limited inter-tribal struggle for the control of resources.
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Until the early years of the 20th century, the Albanian tribal society remained largely intact until the rise to power of communist regime in 1944, and is considered as the only example of a tribal social system structured with tribal chiefs and councils, blood feuds and oral customary laws, surviving in Europe until the middle of the 20th century. Members of the tribes of northern Albania believe their history is based on the notions of resistance and isolationism. Some scholars connect this belief with the concept of "negotiated peripherality". Throughout history the territory northern Albanian tribes occupy has been contested and peripheral so northern Albanian tribes often exploited their position and negotiated their peripherality in profitable ways. This peripheral position also affected their national program which significance and challenges are different from those in southern Albania.
Kanun.
The Kanun is a set of Albanian traditional customary laws, which has directed all the aspects of the Albanian tribal society. For at least the last five centuries and until today, Albanian customary laws have been kept alive only orally by the tribal elders. The success in preserving them exclusively through oral systems highlights their universal resilience and provides evidence of their likely ancient origins. Strong pre-Christian motifs mixed with motifs from the Christian era reflect the stratification of the Albanian customary law across various historical ages. Over time, Albanian customary laws have undergone their historical development, they have been changed and supplemented with new norms, in accordance with certain requirements of socio-economic development. "Besa" and "nderi" (honour) are of major importance in Albanian customary law as the cornerstone of personal and social conduct. The Kanun is based on four pillars – Honour (), Hospitality (), Right Conduct () and Kin Loyalty ().
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Besa.
Besa (pledge of honor) is an Albanian cultural precept, usually translated as "faith" or "oath", that means "to keep the promise" and "word of honor". The concept is based upon faithfulness toward one's word in the form of loyalty or as an allegiance guarantee. Besa contains mores toward obligations to the family and a friend, the demand to have internal commitment, loyalty and solidarity when conducting oneself with others and secrecy in relation to outsiders. The besa is also the main element within the concept of the ancestor's will or pledge ("amanet") where a demand for faithfulness to a cause is expected in situations that relate to unity, national liberation and independence that transcend a person and generations.
The concept of besa is included in the Kanun, the customary law of the Albanian people. The besa was an important institution within the tribal society of the Albanian tribes, who swore oaths to jointly fight against invaders, and in this aspect the besa served to uphold tribal autonomy. The besa was used toward regulating tribal affairs between and within the Albanian tribes.
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Cuisine.
The traditional cuisine of the Albanians is diverse and has been greatly influenced by traditions and their varied environment in the Balkans and turbulent history throughout the course of the centuries. There is a considerable diversity between the Mediterranean and Balkan-influenced cuisines of Albanians in the Western Balkan nations and the Italian and Greek-influenced cuisines of the Arbëreshës and Chams. The enjoyment of food has a high priority in the lives of Albanian peoples especially when celebrating religious festivals such as Ramadan, Eid, Christmas, Easter, Hanukkah or Novruz
Ingredients include many varieties of fruits such as lemons, oranges, figs and olives, herbs such as basil, lavender, mint, oregano, rosemary and thyme and vegetables such as garlic, onion, peppers, potatoes and tomatoes. Albanian peoples who live closer to the Mediterranean Sea, Prespa Lake and Ohrid Lake are able to complement their diet with fish, shellfish and other seafood. Otherwise, lamb is often considered the traditional meat for different religious festivals. Poultry, beef and pork are also in plentiful supply.
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Tavë Kosi is a national dish in Albania consisting of garlic lamb and rice baked under a thick, tart veil of yogurt. Fërgesë is another national dish and is made with peppers, tomatoes and cottage cheese. Pite is a baked pastry with a filling of a mixture of spinach and gjizë or mish. Desserts include Flia, consisting of multiple crepe-like layers brushed with crea; petulla, a traditionally fried dough, and Krofne, similar to Berliner.
Visual arts.
Painting.
The earliest preserved relics of visual arts of the Albanian people are sacred in nature and represented by numerous frescoes, murals and icons which has been created with an admirable use of color and gold. They reveal a wealth of various influences and traditions that converged in the historical lands of the Albanian people throughout the course of the centuries.
The rise of the Byzantines and Ottomans during the Middle Ages was accompanied by a corresponding growth in Christian and Islamic art often apparent in examples of architecture and mosaics throughout Albania. The Albanian Renaissance proved crucial to the emancipation of the modern Albanian culture and saw unprecedented developments in all fields of literature and arts whereas artists sought to return to the ideals of Impressionism and Romanticism.
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Onufri, founder of the Berat School, Kolë Idromeno, David Selenica, Kostandin Shpataraku and the Zografi Brothers are the most eminent representatives of Albanian art. Albanians in Italy and Croatia have been also active among others the Renaissance influenced artists such as Marco Basaiti, Viktor Karpaçi and Andrea Nikollë Aleksi. In Greece, Eleni Boukouras is noted as being the first great female painter of post independence Greece.
In 1856, Pjetër Marubi arrived in Shkodër and established the first photography museum in Albania and probably the entire Balkans, the Marubi Museum. The collection of 150,000 photographs, captured by the Albanian-Italian Marubi dynasty, offers an ensemble of photographs depicting social rituals, traditional costumes, portraits of Albanian history.
The Kulla, a traditional Albanian dwelling constructed completely from natural materials, is a cultural relic from the medieval period particularly widespread in the southwestern region of Kosovo and northern region of Albania. The rectangular shape of a Kulla is produced with irregular stone ashlars, river pebbles and chestnut woods, however, the size and number of floors depends on the size of the family and their financial resources.
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Literature.
The roots of literature of the Albanian people can be traced to the Middle Ages with surviving works about history, theology and philosophy dating from the Renaissance.
The earliest known use of written Albanian is a baptismal formula (1462) written by the Archbishop of Durrës Paulus Angelus. In 1555, a Catholic clergyman Gjon Buzuku from the Shestan region published the earliest known book written in Albanian titled "Meshari" (The Missal) regarding Catholic prayers and rites containing archaic medieval language, lexemes and expressions obsolete in contemporary Albanian. Other Christian clergy such as Luca Matranga in the Arbëresh diaspora published (1592) in the Tosk dialect while other notable authors were from northern Albanian lands and included Pjetër Budi, Frang Bardhi, and Pjetër Bogdani.
In the 17th century and onwards, important contributions were made by the Arbëreshë people of Southern Italy who played an influential role in encouraging the Albanian Renaissance. Notable among them was figures such as Demetrio Camarda, Gabriele Dara, Girolamo de Rada, Giulio Variboba and Giuseppe Serembe who produced inspiring nationalist literature and worked to systematise the Albanian language.
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The Bejtexhinj in the 18th century emerged as the result of the influences of Islam and particularly Sufism orders moving towards Orientalism. Individuals such as Nezim Frakulla, Hasan Zyko Kamberi, Shahin and Dalip Frashëri compiled literature infused with expressions, language and themes on the circumstances of the time, the insecurities of the future and their discontent at the conditions of the feudal system.
The Albanian Renaissance in the 19th century is important both for its valuable poetic achievement and for its variety within the Albanian literature. It drew on the ideas of Romanticism and Enlightenment characterised by its emphasis on emotion and individualism as well as the interaction between nature and mankind. Dora d'Istria, Girolamo de Rada, Naim Frashëri, Naum Veqilharxhi, Sami Frashëri and Pashko Vasa maintained this movement and are remembered today for composing series of prominent works.
The 20th century was centred on the principles of Modernism and Realism and characterised by the development to a more distinctive and expressive form of Albanian literature. Pioneers of the time include Asdreni, Faik Konica, Fan Noli, Lasgush Poradeci, Migjeni who chose to portray themes of contemporary life and most notably Gjergj Fishta who created the epic masterpiece .
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After World War II, Albania emerged as a communist state and Socialist realism became part of the literary scene. Authors and poets emerged such as Sejfulla Malëshova, Dritero Agolli and Ismail Kadare who has become an internationally acclaimed novelist and others who challenged the regime through various sociopolitical and historic themes in their works. Martin Camaj wrote in the diaspora while in neighbouring Yugoslavia, the emergence of Albanian cultural expression resulted in sociopolitical and poetic literature by notable authors like Adem Demaçi, Rexhep Qosja, Jusuf Buxhovi. The literary scene of the 21st century remains vibrant producing new novelists, authors, poets and other writers.
Performing arts.
Apparel.
The Albanian people have incorporated various natural materials from their local agriculture and livestock as a source of attire, clothing and fabrics. Their traditional apparel was primarily influenced by nature, the lifestyle and has continuously changed since ancient times. Different regions possesses their own exceptional clothing traditions and peculiarities varied occasionally in colour, material and shape.
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The traditional costume of Albanian men includes a white skirt called Fustanella, a white shirt with wide sleeves, and a thin black jacket or vest such as the Xhamadan or Xhurdia. In winter, they add a warm woolen or fur coat known as Flokata or Dollama made from sheepskin or goat fur. Another authentic piece is called Tirq which is a tight pair of felt trousers mostly white, sometimes dark brown or black.
The Albanian women's costumes are much more elaborate, colorful and richer in ornamentation. In all the Albanian regions the women's clothing often has been decorated with filigree ironwork, colorful embroidery, a lot of symbols and vivid accessories. A unique and ancient dress is called Xhubleta, a bell shaped skirt reaching down to the calves and worn from the shoulders with two shoulder straps at the upper part.
Different traditional handmade shoes and socks were worn by the Albanian people. Opinga, leather shoes made from rough animal skin, were worn with Çorape, knitted woolen or cotton socks. Headdresses remain a contrasting and recognisable feature of Albanian traditional clothing. Albanian men wore hats of various designs, shape and size. A common headgear is a Plis and Qylafë, in contrast, Albanian women wore a Kapica adorned with jewels or embroidery on the forehead, and a Lëvere or Kryqe which usually covers the head, shoulders and neck. Wealthy Albanian women wore headdresses embellished with gems, gold or silver.
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Music.
For the Albanian people, music is a vital component to their culture and characterised by its own peculiar features and diverse melodic pattern reflecting the history, language and way of life. It rather varies from region to another with two essential stylistic differences between the music of the Ghegs and Tosks. Hence, their geographic position in Southeast Europe in combination with cultural, political and social issues is frequently expressed through music along with the accompanying instruments and dances.
Albanian folk music is contrasted by the heroic tone of the Ghegs and the relaxed sounds of the Tosks. Traditional iso-polyphony perhaps represents the most noble and essential genre of the Tosks which was proclaimed a Masterpiece of the Intangible Heritage of Humanity by UNESCO. Ghegs in contrast have a reputation for a distinctive variety of sung epic poetry often about the tumultuous history of the Albanian people.
There are a number of internationally acclaimed singers of ethnic Albanian origin such as Ava Max, Bebe Rexha, Dua Lipa, Era Istrefi, Rita Ora, and rappers such as Action Bronson, Dardan, Gashi and Loredana Zefi. Notable singers of Albanian origin from the former Yugoslavia include Selma Bajrami and Zana Nimani.
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In international competitions, Albania participated in the Eurovision Song Contest for the first time in 2004. Albanians have also represented other countries in the contest: Anna Oxa for Italy in 1989, Adrian Gaxha for North Macedonia in 2008, Ermal Meta for Italy in 2018, Eleni Foureira for Cyprus in 2018, as well as Gjon Muharremaj for Switzerland in 2020 and 2021. Kosovo has never participated, but is currently applying to become a member of the EBU and therefore debut in the contest.
Religion.
Many different spiritual traditions, religious faiths and beliefs are practised by the Albanian people who historically have succeeded to coexist peacefully over the centuries in Southeast Europe. They are traditionally both Christians and Muslims—Catholics and Orthodox, Sunnis and Bektashis and—but also to a lesser extent Evangelicals, Protestants and Jews, constituting one of the most religiously diverse peoples of Europe.
Christianity in Albania was under the jurisdiction of the Bishop of Rome until the 8th century. Then, dioceses in Albania were transferred to the patriarchate of Constantinople. In 1054 after the schism, the north became identified with the Roman Catholic Church. Since that time all churches north of the Shkumbin river were Catholic and under the jurisdiction of the Pope. Various reasons have been put forward for the spread of Catholicism among northern Albanians. Traditional affiliation with the Latin Church and Catholic missions in central Albania in the 12th century fortified the Catholic Church against Orthodoxy, while local leaders found an ally in Catholicism against Slavic Orthodox states.
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After the Ottoman conquest of the Balkans, Christianity began to be overtaken by Islam, and Catholicism and Orthodoxy continued to be practiced with less frequency.
During the modern era, the monarchy and communism in Albania as well as the socialism in Kosovo, historically part of Yugoslavia, followed a systematic secularisation of its people. This policy was chiefly applied within the borders of both territories and produced a secular majority of its population.
All forms of Christianity, Islam and other religious practices were prohibited except for old non-institutional pagan practices in the rural areas, which were seen as identifying with the national culture. The current Albanian state has revived some pagan festivals, such as the Spring festival () held yearly on 14 March in the city of Elbasan. It is a national holiday.
The communist regime which ruled Albania after World War II persecuted and suppressed religious observance and institutions, and entirely banned religion to the point where Albania was officially declared to be the world's first atheist state. Religious freedom returned to Albania following the regime's change in 1992. Albanian Sunni Muslims are found throughout the country, Albanian Orthodox Christians as well as Bektashis are concentrated in the south, while Roman Catholics are found primarily in the north of the country.
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According to the 2011 Census, which has been recognised as unreliable by the Council of Europe, in Albania, 58.79% of the population adheres to Islam, making it the largest religion in the country. Christianity is practiced by 16.99% of the population, making it the second largest religion in the country. The remaining population is either irreligious or belongs to other religious groups. Before World War II, there was given a distribution of 70% Muslims, 20% Eastern Orthodox, and 10% Roman Catholics. Today, Gallup Global Reports 2010 shows that religion plays a role in the lives of only 39% of Albanians, and ranks Albania the thirteenth least religious country in the world.
For part of its history, Albania has also had a Jewish community. Members of the Jewish community were saved by a group of Albanians during the Nazi occupation. Many left for Israel –1992 when the borders were opened after the fall of the communist regime, but about 200 Jews still live in Albania.
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Association for Computing Machinery
The Association for Computing Machinery (ACM) is a US-based international learned society for computing. It was founded in 1947 and is the world's largest scientific and educational computing society. The ACM is a non-profit professional membership group, reporting nearly 110,000 student and professional members . Its headquarters are in New York City.
The ACM is an umbrella organization for academic and scholarly interests in computer science (informatics). Its motto is "Advancing Computing as a Science & Profession".
History.
In 1947, a notice was sent to various people:
On January 10, 1947, at the Symposium on Large-Scale Digital Calculating Machinery at the Harvard computation Laboratory, Professor Samuel H. Caldwell of Massachusetts Institute of Technology spoke of the need for an association of those interested in computing machinery, and of the need for communication between them.
After making some inquiries during May and June, we believe there is ample interest to start an informal association of many of those interested in the new machinery for computing and reasoning. Since there has to be a beginning, we are acting as a temporary committee to start such an association:<br>
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<br>
The committee (except for Curtiss) had gained experience with computers during World War II: Berkeley, Campbell, and Goheen helped build Harvard Mark I under Howard H. Aiken, Mauchly and Sharpless were involved in building ENIAC, Tompkins had used "the secret Navy code-breaking machines", and Taylor had worked on Bush's Differential analyzers.
The ACM was then founded in 1947 under the name "Eastern Association for Computing Machinery", which was changed the following year to the Association for Computing Machinery. The ACM History Committee since 2016 has published the A.M.Turing Oral History project, the ACM Key Award Winners Video Series, and the India Industry Leaders Video project.
Activities.
ACM is organized into over 180 local professional chapters and 38 Special Interest Groups (SIGs), through which it conducts most of its activities. Additionally, there are over 680 student chapters. The first student chapter was founded in 1961 at the University of Louisiana at Lafayette.
Many of the SIGs, such as SIGGRAPH, SIGDA, SIGPLAN, SIGCSE and SIGCOMM, sponsor regular conferences, which have become famous as the dominant venue for presenting innovations in certain fields. The groups also publish a large number of specialized journals, magazines, and newsletters.
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ACM also sponsors other computer science related events such as the worldwide ACM International Collegiate Programming Contest (ICPC), and has sponsored some other events such as the chess match between Garry Kasparov and the IBM Deep Blue computer.
Services.
Publications.
ACM publishes over 50 journals including the prestigious "Journal of the ACM", and two general magazines for computer professionals, "Communications of the ACM" (also known as "Communications" or "CACM") and "Queue". Other publications of the ACM include:
Although "Communications" no longer publishes primary research and is not considered a prestigious venue, many of the great debates and results in computing history have been published in its pages.
ACM has made almost all of its publications available to paid subscribers online at its Digital Library and also has a Guide to Computing Literature. ACM also offers insurance, online courses, and other services to its members.
In 1997, ACM Press published "Wizards and Their Wonders: Portraits in Computing" (), written by Christopher Morgan, with new photographs by Louis Fabian Bachrach. The book is a collection of historic and current portrait photographs of figures from the computer industry.
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Portal and Digital Library.
The ACM Portal is an online service of the ACM. Its core are two main sections: ACM Digital Library and the "ACM Guide to Computing Literature".
The ACM Digital Library was launched in October 1997. It is the full-text collection of all articles published by the ACM in its articles, magazines and conference proceedings. The Guide is a bibliography in computing with over one million entries. The ACM Digital Library contains a comprehensive archive starting in the 1950s of the organization's journals, magazines, newsletters and conference proceedings. Online services include a forum called Ubiquity and Tech News digest. There is an extensive underlying bibliographic database containing key works of all genres from all major publishers of computing literature. This secondary database is a rich discovery service known as The ACM Guide to Computing Literature.
ACM adopted a hybrid Open Access (OA) publishing model in 2013. Authors who do not choose to pay the OA fee must grant ACM publishing rights by either a copyright transfer agreement or a publishing license agreement.
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ACM was a "green" publisher before the term was invented. Authors may post documents on their own websites and in their institutional repositories with a link back to the ACM Digital Library's permanently maintained Version of Record.
All metadata in the Digital Library is open to the world, including abstracts, linked references and citing works, citation and usage statistics, as well as all functionality and services. Other than the free articles, the full-texts are accessed by subscription. In addition, starting on April 7, 2022, ACM made its publications from 1951 to 2000 open access through the Digital Library in celebration of the 75th anniversary of the organization's founding.
In 2020, ACM launched a major push to become a fully open access publisher by 2026. ACM restructured its pricing for the ACM Digital Library on the basis of publishing activity by affiliated lead authors in ACM's journals, magazines, and conference proceedings. Under this model, termed "ACM Open," institutions pay set fees for full access to ACM Digital Library contents as well as unlimited open access publishing by their affiliated authors. Authors not affiliated with a participating institution will be expected to pay an article processing charge. As of May 2024, ACM reported that more than 1,340 institutions worldwide had signed on for ACM Open, putting ACM at just over halfway to meeting its target of 2,500 participating institutions by 2026.
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Membership grades.
In addition to student and regular members, ACM has several advanced membership grades to recognize those with multiple years of membership and "demonstrated performance that sets them apart from their peers".
The number of Fellows, Distinguished Members, and Senior Members cannot exceed 1%, 10%, and 25% of the total number of professional members, respectively.
Fellows.
The ACM Fellows Program was established by Council of the Association for Computing Machinery in 1993 "to recognize and honor outstanding ACM members for their achievements in computer science and information technology and for their significant contributions to the mission of the ACM." There are 1,310 Fellows out of about 100,000 members.
Distinguished Members.
In 2006, ACM began recognizing two additional membership grades, one which was called Distinguished Members. Distinguished Members (Distinguished Engineers, Distinguished Scientists, and Distinguished Educators) have at least 15 years of professional experience and 5 years of continuous ACM membership and "have made a significant impact on the computing field". In 2006 when the Distinguished Members first came out, one of the three levels was called "Distinguished Member" and was changed about two years later to "Distinguished Educator". Those who already had the Distinguished Member title had their titles changed to one of the other three titles.
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List of Distinguished Members of the Association for Computing Machinery
Senior Members.
Also in 2006, ACM began recognizing Senior Members. According to the ACM, "The Senior Members Grade recognizes those ACM members with at least 10 years of professional experience and 5 years of continuous Professional Membership who have demonstrated performance through technical leadership, and technical or professional contributions". Senior membership also requires 3 letters of reference
Distinguished Speakers.
While not technically a membership grade, the ACM recognizes distinguished speakers on topics in computer science. A distinguished speaker is appointed for a three-year period. There are usually about 125 current distinguished speakers. The ACM website describes these people as 'Renowned International Thought Leaders'. The distinguished speakers program (DSP) has been in existence for over 20 years and serves as an outreach program that brings renowned experts from Academia, Industry and Government to present on the topic of their expertise. The DSP is overseen by a committee
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