The Kanun of Skanderbeg is the closest in version to the Kanun of Lekë Dukagjini, and the latter is usually the most known and is also regarded as a synonym of the word kanun. The Kanun of Lekë Dukagjini was developed by Lekë Dukagjini, who codified the existing customary laws. It has been used mostly in northern Albania and Kosovo. It was first codified in the 15th century but the use of it has been outspread much earlier in time. It used under that form until the 20th century, and revived recently after the fall of the communist regime in the early 1990s.
Origin
The practice of the oral laws that Dukagjini codified in the Kanun may date back to the Bronze Age.[7] Some authors have conjectured that the Kanun may derive from Illyrian tribal laws.[8] Other authors have suggested that the Kanun has retained elements from Indo-European prehistoric eras.[9] Edith Durham, a British anthropologist[citation needed] suggested that the Kanun possibly dates back to the Bronze Age culture.[7] Some other authors[who?] have suggested that there are many similarities between the Kanun and the Manusmṛti, the earliest work of the Dharmaśāstra textual tradition of Hinduism, which indicate a common origin.[7]However several stratifications can be easily observed in the code, beginning with pre-Indoeuropean, Indoeuropean, Ancient Greek, Roman, general Balkan and Osmanli.[10]
According to Serbian authors T. O. Oraovac[11] and S. S. Djuric, it is largely based on Dušan's Code, the constitution of the Serbian Empire (enacted 1349), which at the time held the whole of Albania.[12] Noel Malcolm speculates that an article in Dušan's Code was an early attempt to clamp down on the self-administered customary law of the mountains, as later codified in the Kanun of Lek Dukagjin, and if so, this would be the earliest evidence that such customary law were in effect.[13]
Development
This Kanun existed only in oral form, and was first codified by Lekë Dukagjini in the 15th century. The code was written down only in the 19th century by Shtjefën Gjeçovi and partially published in the Hylli i Drites periodical in 1913.[1] The full version appeared only in 1933 after Gjeçovi's death in 1926.[1] In 1989 a dual English-Albanian version was published.[1][14] and then replicated in a 1992 version.[15]
Although Kanuni is attributed to the Albanian prince Lekë Dukagjini, the rules evolved over time as a way to bring laws and rule to these lands. The code was divided into the following 12 books (or sections): Church, Family, Marriage, House, Livestock and Property, Work, Transfer of Property, Spoken Word, Honor, Damages, Law Regarding Crimes, Judicial Law, Exemptions and Exceptions.[16]
The Kanun has 1,262 articles which regulate all aspects of the mountainous life: economic organization of the household, hospitality, brotherhood, clan, boundaries, work, marriage, land, and so on.[1] The Besa (honour) is of prime importance throughout the code as the cornerstone of personal and social conduct.[1] The Kanun applies to both Catholic and Muslim Albanians.[1]
Some of the most controversial rules of the Kanun (in particular book 10 section 3) specify how murder is supposed to be handled, which often in the past and sometimes still now lead to blood feuds that last until all the men of the two involved families are killed. In some parts of the country, the Kanun resembles the Italian vendetta. These rules have resurfaced during the 1990s in Northern Albania, since people had no faith in the powerless local government and police. There are organizations that try to mediate between feuding families and try to get them to "pardon the blood" (Albanian: Falja e Gjakut), but often the only resort is for men of age to stay in their homes, which are considered a safe refuge by the Kanuni, or flee the country. The Albanian name for blood feud is Gjakmarrja.
Former communist Albania leader Enver Hoxha effectively stopped the practice of Kanun with hard repression and a very strong state police. However, after the fall of communism, some communities have tried to rediscover the old traditions, but some of their parts have been lost, leading to fears of misinterpretation.
Notably, the current Albanian Penal Code does not contain any provisions from the Kanun that deal with blood feuds, and no acknowledgment of this code is made in the contemporary Albanian legal system.
Although Kanuni is attributed to the Albanian prince Lekë Dukagjini, the rules evolved over time as a way to bring laws and rule to these lands. The code was divided into the following 12 books (or sections): Church, Family, Marriage, House, Livestock and Property, Work, Transfer of Property, Spoken Word, Honor, Damages, Law Regarding Crimes, Judicial Law, Exemptions and Exceptions.[16]
The Kanun has 1,262 articles which regulate all aspects of the mountainous life: economic organization of the household, hospitality, brotherhood, clan, boundaries, work, marriage, land, and so on.[1] The Besa (honour) is of prime importance throughout the code as the cornerstone of personal and social conduct.[1] The Kanun applies to both Catholic and Muslim Albanians.[1]
Some of the most controversial rules of the Kanun (in particular book 10 section 3) specify how murder is supposed to be handled, which often in the past and sometimes still now lead to blood feuds that last until all the men of the two involved families are killed. In some parts of the country, the Kanun resembles the Italian vendetta. These rules have resurfaced during the 1990s in Northern Albania, since people had no faith in the powerless local government and police. There are organizations that try to mediate between feuding families and try to get them to "pardon the blood" (Albanian: Falja e Gjakut), but often the only resort is for men of age to stay in their homes, which are considered a safe refuge by the Kanuni, or flee the country. The Albanian name for blood feud is Gjakmarrja.
Former communist Albania leader Enver Hoxha effectively stopped the practice of Kanun with hard repression and a very strong state police. However, after the fall of communism, some communities have tried to rediscover the old traditions, but some of their parts have been lost, leading to fears of misinterpretation.
Notably, the current Albanian Penal Code does not contain any provisions from the Kanun that deal with blood feuds, and no acknowledgment of this code is made in the contemporary Albanian legal system.
Content
- Church;
- The Church
- Cemeteries
- Property of the Church
- The Priest
- Church workers
- Family;
- The family make-up
- Marriage;
- Engagement
- Wedding
- The Kanun of the groom
- In-laws
- Separation
- Inheritance
- House, Livestock and Property;
- The house and its surroundings
- Livestock
- Property
- The boundary
- Work;
- Work
- Hunting
- Commerce
- Transfer of Property;
- Borrowing
- Gifts
- Spoken Word;
- Honor;
- Individual honor
- Social honor
- 'Blood' and gender; brotherhood and godparents
- Damages;
- Law Regarding Crimes
- Criminals
- Stealing
- Murder (discussion of sanctioning of blood feuds)
- The kanun of the elderly
- Exemptions and Exceptions
- Types of exceptions
- Death
Remark:
This Law Amending no. 2003/17 on Public Procurement is applicable
together with the UNMIK Regulation no. 2007/20 of 06.06.2007. (