Culture of Deçan

The culture of the town of Deçan in Kosovo is an important part of rural traditional Albanian culture.

Life rites

Weddings

In the past, weddings lasted three days; however, they began in the sense of initiating necessary preparations. Several days before, washing and cleaning along with similar preparations would begin. They included white-washing the walls of the house, cutting the wood and having all the necessary things ready. Three days before the wedding, the man of the house (zoti shpisë) would invite his kinfolks to discuss who should be invited to the wedding. Apart from the people who would make the invitations, others were appointed to serve in the wedding. The following day, the people involved, which included friends, family, relatives, and women in the house would continue the preparations of various dishes such as cleaning the wheat for the "qyshkek" (boiled grain in sugar), which marked the beginning of the wedding. Women and girls from the village would aid in laying the dining tables in the courtyard and would begin cleaning the wheat on them early in the mornings for three continuous days. During these days, celebrations would begin; the females would take up tambourines or baking pans, along with singing and dancing, while the wheat was being cleaned up grain by grain. On the wedding day, people would come to congratulate the family early in the morning, whereas in the evening, only those who were invited to the wedding would show up. The guests would bring presents with them for the couple; usually the women would bring pies, and the men, two kilograms of sugar. Among the men, various songs were sung with the cifteli and lute (traditional Albanian instruments) while comedic acts were played on one another. Among the women, two tambourine players would sing rhythmical songs to which women would dance. Once the dinner that would have been prepared by a cook would have been served and eaten, the guests would be sent to sleep.

On the wedding day, the guests would be served an early lunch so they would be ready in time to take the bride from her house. The first to make their way to the wedding would be the women and the dowry cart and the men would set off half an hour later. Upon their journey to and from the bride's house and back to the groom's house, the guests would throw cigarettes to the people they would meet in a sign of respect. The guests would arrive in pairs, coming from opposite directions; however, the earlier custom was for one side to stop and unbridle the horses first to leave space for the other side to pass who would be all led by the banner-holder. The individual who would hold the banner was usually from the groom's side of close relatives. While the bride would leave her village, she would keep her face down in a sign of pain that she was leaving her birth village. As the bride and her guests would approach the wedding house (groom's house), the groom's side would await them with tambourines. The first to enter the courtyard would be the bride's car, which would stop there for her to come out, followed by the dowry car and other guests at the end. While this would happen, an elderly man would throw corn and grains mixed with beans, coins, and sugar squares upon the bride's car and guests. This ritual would be performed so that the bride would enter the courtyard with "abundance". The man of the house would grab the bride by her shoulder, take her off the carriage and take her to the standing place. The bride would have to step with the right foot first and walk on wheat grain, metal things and coins which belonged to the man of the house and which had all been laid down prior to her coming. The groom would stand facing the bride while they attempted to look at each other. However, prior to the bride's entrance, her fingers would be dipped in honey and sorbet and, upon entering, she would wet the upper threshold of the door with her fingers so that she would have a pleasant life in her new house. After dinner, the women would select the best items from the dowry the bride had brought with her so that they would be worn for the groom. Finally, the groom would make his way into the bedroom, while the bride would stand and wait for him. Before entering the room, the groom would salute his parents and would be followed by youth who would award him with pats on his back.

The next day, the bride had her head tied with a head wrap and was brought out to the courtyard while a boy led her to the well. The bride would get a bucket of water from the well with the boy and they would help each other wash their hands. After the wedding, the bride would become a part of the family and within the week, her father-in-law would take her and go to spend a night at her parents' house. After a month, the bride's family would take her to spend a week with them where she would bring them food consisting of two loaves of bread and pies; the same food would be brought back to the groom's house and the pie is shared with everyone on the street. Rexhep Maksutaj, Isniq Through Centuries, Shtepia Botuese Libri Shkollor, Prishtine, 2002, pg.92

Engagement

The engagement is an important act leading to the marriage life. Marriage among Albanians was always considered holy and consequently, the wish for a happy married life was enormous. From a very young age, lullabies encouraged children to get married and have a big wedding with a beautiful bride or a good husband. Engagements today happen when two young people know and love each other. When they decide to get engaged, the ceremony takes place according to tradition. In the past, the engagements were done at a very young age or they were arranged prior to birth; this was caused by poor education and patriarchal life. The age of partners had no importance and earlier association between the engaged was not even considered. The engagement took place through a mediator who often, having set the engagement, left with an award by the groom's family. From that day, the girl's family begins to take an interest on the groom and his family; both parts are interested on the relatives of the girl and the boy. If the father does not want to engage his daughter to that house, he argues that his daughter is still young or that she is not suitable for him, as the boy's family is richer or braver; but, in a way that does not lower the authority of the asker. If the girl's father decides to give his daughter to the asking family, he lets the family know that they must wait until the next day since daughters are only given in the morning. The mediator should have coffee and tobacco on him so during that night they will consume those goods as if sent from the boy. When the girl's hand is given, the mediator takes the "word" to the groom's house. In previous times, the custom was to fire a gun so that the relatives and the village will be notified that the person is locked in marital affairs with a significant other. The mediator also appointed the day of the feast. On that day a party is held for the guests and it lasts from dinner time until the next day's lunch. To the party are invited the man of the girl's house and their close relatives and as soon as they enter the room, the guest is served coffee and tobacco. The first to take the coffee will wait until the others have been given their coffees and then he congratulates them for the girl and friendship between the two parts. Dinner and lunch pass in a joyful mood and depending on the economic position of the groom's house, singers are also invited. From that day, the man of the house has to take care of the bride's dowry because from the time on, she had to be ensured a basis to be able to take care of clothing for her husband, children and husband's parents in the future. Since the man of the groom's house sends the entire dowry to the bride, he goes to the in-laws to set the date for the wedding. The girl's father understands the intention of his guests coming, but the boy's father asks him anyway, as a ritual, "Friend, where is our account?" If the girl's father is prepared then they will set the date of the wedding and in the meantime, the girl's father gives him a thread that is as longs as the girl's height as a symbol of confirmation.Rexhep Maksutaj, Isniq Through Centuries, Shtepia Botuese Libri Shkollor, Prishtine, 2002, p. 85

Death The death ceremony also had its own traditional features in the area. When someone dies, everyone gathers to the deceased house. First the closest relatives are notified and they decide who should be sent the news and they determine the time of funeral. The corpse is prepared by the closest of kin, and if it is a man that is done by men, and if a woman by the women. If the deceased died late in the day and his burial cannot take place on the same day, then he will be guarded by his relatives and family members of the same genre as he. The corpse is taken among the women and on the burial day the lamenting ladies, and in their absence sister, mother or some female close relative lament the dead by pointing out his virtue, good deeds, and the great pain felt by his loss. It is important to point out that until recently women did not take part on the burial ceremony, but they visited the deceased grave next day. After death in the men's guestroom are received those who came to express condolences and perform the burial. Condolences were accepted by those close to the family of the deceased(son, father, brother), uncle and some of his cousins. After the burial day 'seeing'(the wake) continued for some period, which has lately been reduced, lasting up to three months. Friends and well-wishers that came for condolences left an amount of money on the tray as help for the family. After the wake ceremony has been concluded and after the guests have been served coffee and cigarettes the host give them the word to speak their speeches. Those coming to express condolences usually have good words to say about the deceased, then they praise his family asking it to face up the pain.Rexhep Maksutaj, Isniq Through Centuries, Shtepia Botuese Libri Shkollor, Prishtine, 2002, p. 99

Kuvend The holding of a kuvend, which is an ancient form of regulated parliamentary meetings in Albanian society, within Verrat e Llukës (alder trees of Lluka) near Deçan is an indication of pagan Balkanic beliefs present in Albanian culture. This ties with the development of animistic and pagan beliefs in certain stages of ancient Balkanic culture which resulted in the formation of mountain cults - especially forest cults - that survived in aspects of Albanian society.

Besa In the beginning Besa had a simple legal character but in time it evolved to a spiritual and moral institution of Albania. Application of besa began surely very early, sometimes at the beginnings of tribal organization of Albanians, and continues to exist even today in the form of a moral institution. Gjeçovi, speaking of besa, says that besa is securing an 'armistice' between two families in blood feud'.Kanun Besa is applied in particular in murder cases after which the family of the murderer was compelled to isolation. In order to be able to carry out the works, particularly in the field, the murderer's family asks for besa through a third family intermediator. According to the Code of Lekë Dukagjini the granted besa lasted for 30 days. However, by additional agreement, it could be extended. Besides a legal character among Albanians, besa has also attained a psychological and spiritual character. To Albanians, granting besa means that the aim for which it has been granted has been reached, and if dealing with a secret it means it will never be revealed. It occurred that once granted, besa, should never be violated even in cases when people risked their lives.Rexhep Maksutaj, Isniq Through Centuries, Shtepia Botuese Libri Shkollor, Prishtine, 2002, p.102

Folk clothes