Albanian Identities: Myth and History by Stephanie Schwandner-Sievers, Bernd J. Fischer

By Stephanie Schwandner-Sievers, Bernd J. Fischer

''... a pioneering attempt in English-language reviews on Albania.'' -- Nicholas C. Pano

Albanian heritage is permeated through myths and legendary narratives that frequently serve political reasons, from the depiction of the mythical ''founder of the nation,'' Skanderbeg, to the exploits of the KLA within the contemporary Kosovo battle. The essays in Albanian Identities, via a multinational, multidisciplinary group of students and non-academic experts, deconstruct regularly occurring political or historiographical myths approximately Albania's prior and current, bringing to gentle the ways that Albanian myths have served to justify and direct violence, buttress political energy, and foster inner harmony. Albanian Identities demonstrates the ability of myths to this present day, as they underpin political and social tactics in crisis-ridden, post-totalitarian Albania.

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Fig. 14. A two-story building o f Inkarry Moqo at the foot o f the fortress o f Oroncota. According to historical tradition, it took several years for the Incas to conquer the Chicha and Chuy Indians, who had retreated to Oroncota (Parssinen & Siiriainen 2003). However, after the Incas had finally succeeded in subduing them, they took over the fortification for their own use and built walled observation stations in strategically important places (Figs. 12-13). Some of these stations are quite well preserved.

After Cuzcotoro had been located, the third link of the fortification chain was easier to find. Between Incahuasi, located by Nordenskiold, and Cuzcotoro, there was one mountain range which could be seen from the defence wall of Cuzcotoro. We then drew a straight line from Cuzcotoro to Incahuasi. In July 1994 we made our next expedition to the point where the line cuts across a mountain called Inao. We were lucky - the Incas seem to have been straightminded as strategists, and it was almost exactly in this place that we found the missing third link, the Inca fortification which, according to the archival sources in Seville, was called Dilava or Conima (Pârssinen & Siiriàinen 1998:156-158).

Moreover, the relationship was bound by kinship, as the Inca ruler, as a token of the alliance, often gave one of his sisters or daughters in marriage to a prominent local chieftain or took the chieftain’s sister or daughter as his concubine (Espinoza Soriano 1967:276; 1976:247-298; Rostworowski 1961:54; Hidalgo 1985:99; Parssinen 1992:152-157). By creating alliances and using hegemonic rather than territorial tactics the Inca army was able to advance very rapidly without wasting much energy in subduing entire territories (see Luttwak 1976; D'Altroy 1992; Hassig 1995).

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