Talk:Komani-Kruja culture

The article represents an obsolete view that is favored today only by Albanian nationalists and has nothing to do with the current widely accepted interpretation of the "Kruje-Komani" culture.

Most scholars currently do not see the Kruja-Komani culture as an "indigenous Illyrian" culture and they certainly do not see it as an "early Albanian" culture.

1) Florin Curta in his book "Southeastern Europe in the Middle Ages,500-1250" (Cambridge University Press,2006)writes:

page 103:

[...] with the so-called "Komani culture". Long viewed as the archaeological remains of the "first Albanians," the relatively numerous cemeteries of this group of finds point to a different interpretation. First, most of them are in the hinterland of Dyrrachium (present-day Durrës), a city that certainly remained in Byzantine hands throughout the entire period. Second, finds similar to those from burial assemblages turned up in at least two forts (Kruje and Sarda/Shurdhah) that were undoubtedly occupied at the time and controlled from Dyrrachium by the archontes of the city.

pages 104-6:

A number of grave goods found on the sites in Albania and the neighboring countries strongly suggest close contacts with Byzantium, possibly even the presence of speakers of Greek: belt buckles common for the Mediterranean area, both East and West; earrings with perforated pendants showing peacocks on either side of a tree; disc -and cross- brooches; finger-rings with dedicatory inscriptions in Greek. More over, two hoards of Byzantine drinking and washing silver vessels with Greek inscriptions, gold church candlesticks, and silver belt fittings were found in the vicinity of Dyrrachium, at Vrap and Erseke. Like burial assemblages in Istria, those of Albania are often, if not always, associated with stone-lined graves, sometimes with several internment phases and multiple skeletons. This may be, and was indeed interpreted as, an indication that each individual grave may have been used for several members of the same kin group, in itself an indication that the soldiers in the garrisons of forts in northern Albania lived there permanently together with their families. That this was indeed a population of soldiers is shown not only by the relatively large numbers of associated weapons, but also by the relatively large number of cemeteries, especially in Macedonia, located on or close to the main west-east artery across the Balkans, the Via Egnatia. Although this road was long believed to have been completely abandoned during the early Middle Ages, there is evidence that its central segment between Ohrid and Edessa/Vodena was repaired at some point during the eighth century. This is precisely the region with some of the most important cemeteries of the so-called "Komani culture" (Sv. Erazmo, Radolišta, Krušarski Rid, Goren Koyjak, and Viničani). The same is true for the segment of the Via Egnatia running close to the present-day Bulgarian-Greek border in southern Thrace, where a number of cemeteries have been found showing striking parallels with burial assemblages in Macedonia and Albania.

  On the other hand, a significant number of artifacts from both female and male burials -dress accessories, weapons, and belt findings- have good analogies in Late Avar graves, as well as in assemblages from the steppes north of the Black Sea. Much like in contemporary Hungary, the mortuary assemblages in Albania display a sharp gender and status differentiation, often expressed through a great wealth of grave goods. Late Avar belt strap ends and mounts are the direct analogies for the belt fittings founds in Vrap and Erseke, which seem to have been the source of inspiration for a wide variety of belt ornaments in Hungary and the neighboring regions. An eight-century source known as the Life of St. Pancratius may give some substance to the Avar connection revealed by these archaeological parallels.
  The apocryphal Life of the first bushop of Taormina was written around 700, shortly after the introduction of the thematic organization to Sicily (709/10). [...] Pancratius' mission of conversion is thus set against the background of the first Arab attacks on Sicily, in the late seventh or early eighth centuries. One of Pancratius' converts was a local warlord named Bonifatius. Portrayed as the commander of the Sicilian troops, Bonifatius is said to have led several campaigns against barbarians abroad. At one time, he is described as organizing a seaborne expedition into the regions of Dyrrachium and Athens. Upon returning to Sicily, he was confronted by St. Pancratius, who claimed that his prisoners looked like Christians. Bonifatius assured him they were Avars [...] Through the intermediary of a translator, the prisoners declared that they worshipped fire, water, and their own swords. [...] It is therefore possible to see "Avars" in the population burying their dead in the cemeteries of the so-called "Komani culture" of Albania.
  [...] Just how "Avars" could reach the central or western regions of the Balkans is shown in an episode of the second book of the Miracles of St. Demetrius. In c. 680/1, a conflict broke between the qagan of the Avars and a group of rebels led by a Bulgar named Kouber. The rebels were descendants of a group of captives brought to the Avar heartland from the Balkan raids of the early seventh century and settled in the environs of the former city of Sirmium. As a consequence, those following Kouber in rebellion called themselves Sermesianoi.

Curta then continues with the story of the arrival of the Bulgars and Sermesiani in Pelagonia, led by Kouber and Mauros. http://en.wikipedia.org/wiki/Kouber http://en.wikipedia.org/wiki/Mauros

To them we must add the name of the village Vlasi Sremljane ("Vlachs from Sirmium/Srem") near Đakovica that appears in a 14th century Serbian document.

https://www.google.com/search?q=vlasi+sremljane&btnG=Cerca+nei+libri&tbm=bks&tbo=1&hl=it#hl=it&q=din+secolul+al+XIV-lea+a+vlahilor+%E2%80%9Esirmieni%22(Vlasi+Sremljane)%2C+&tbm=bks&undefined=undefined

So Florin Curta's assessment of the so-called "Kruje-Komani" culture is this:

1) It was populated by soldiers who were ultimately controlled by Byzantine Dyrrachium. 2) They belonged to a larger system of soldiers that were settled along Via Egnatia. 3) The archaeological evidence of the "Kruje-Komani" culture shows an archaeological connection with the Avar world (and there are philological testimonies of the arrival in Albania and Pelagonia of migrants from the Avar world), whose upper echelons enjoyed Byzantine artefacts and possibly had even mastered the Greek language.

2) Alexandru Madgearu gives his own assessment of the "Kruje-Komani" culture along with those of the Serbian Archaeologist Vladislav Popović Albanian archaeologist Etleva Nallbani and the British archaeologist William Bowden in pages 148-149 of his book "the Wars of the Balkan Peninsula: their medieval origins" (Scarecrow,2008):

As concerns the Komani-Kruje culture, the situation is more complicated than Albanian historians believe. Serbian archaeologist Vladislav Popović supposed that this culture was created by a Roman and urban population, which cannot be identified with the Proto-Albanians. According to him, this culture belonged to the Roman population living along the Via Egnatia. This area remained until the seventh century-eighth centuries under a strong Byzantine influence. The area of this culture is nearly the same as that where Latin was spoken in antiquity (defined on the basis of inscriptions). The region was Romanized. On the other hand, in the same area many present place-names of Latin origin of known. It is therefore possible that the Komani-Kruje culture was the archaeological expression of a Roman, not Proto-Albanian, population.

  This theory was of course rejected by the official Albanian archaeologists, but their arguments are not convincing. They cannot explain the large amount of Byzantine and Christian objects in the environment of this culture. A pastoral population like the Albanians was not able to create a culture of Byzantine urban fashion. The assertion that Albanians developed an urban civilization in the early Middle Ages and that they peopled the late Roman fortified settlements is fanciful.
  In 2002, the young Albanian archaeologist Etleva Nallbani received from the Sorbonne her PhD for a dissertation entitled "La civilization de Komani de l'antiquitè tardive au haut Moyen Age: etude du mobilier mètallique" (not yet published). The main ideas were summarized in two short studies (one of them published in a Croatian scientific journal). She has abandoned the traditional theory put forward by Albanian archaeology, that the Komani-Kruje culture is Proto-Albanian. Instead, she emphasizes the integration in the Byzantine civilization and the urban roots of this civilization. This new approach is shared by British archaeologist William Bowden, who concludes that the archaeological evidence does not support a single ethnic identification.

So the above scholars have all rejected the connection of the Kruja-Komani culture with the "Proto-Albanians", because of the urban characteristics that the culture displays which cannot have been produced by the pastoralist early Albanians.

William Bowden's assessment of the Kruja-Komani culture and his critique of the Albanian nationalist interpretation is a whole chapter in this book, where he concludes that the "Kruja-Komani" culture is not "indigenous", but has all the trademarks of immigration from further north, and that of course, it cannot be connected with the early Albanians:

http://books.google.it/books?id=HAmc0fBGoxUC&pg=PA59&dq=william+bowden+komani+culture&hl=it&sa=X&ei=YfOmUr3BEK_AygPk0IGADQ&ved=0CDMQ6AEwAA#v=onepage&q=william%20bowden%20komani%20culture&f=false

I am simply providing note 10 in page 60, where he speaks of possible archaeological malpractice by the Albanian nationalists during the communist period.

"There is some suggestion, that material recovered from the cemeteries that was perceived as "Slavic" was deliberately suppressed during the communist period, although the extend to which this occurred is impossible to quantify (E. Nallbani pers. comm.)"

As you can see the article as it is currently presented in wiki has nothing to do with current archaeological consensus. — Preceding unsigned comment added by 93.39.55.120 (talk) 11:05, 10 December 2013 (UTC)

By the way, can someone who knows how correct the "long lines" in the grey boxes that go beyond the screen? Thank you. — Preceding unsigned comment added by 93.39.55.120 (talk) 11:48, 10 December 2013 (UTC)

The article needs improvement

This article is poorly written, in a broken English with a poor grammar and a "weird" formatting. It lacks any references, but from what I saw in the history of this article it used to have one but for some strange reason it has been removed. ALBA-CENTAURI (talk) 07:38, 16 February 2021 (UTC)

I have reverted back to the last referenced version. Greyjoy ^talk 07:40, 16 February 2021 (UTC)