By Kolec Çefa
Memorie.al / To weaken and dispel the fog of the history of our tribes, that is, to shed light and illuminate the history of our people. Difficult, not only due to the lack of documents, but also due to the fact that our tribes have come to change their family surnames due to the hardships of life. In fact, among medieval records there are cases when two brothers bear different family surnames: Giac Angeli, brother of Andrea Kabashi; Andrea Angeli detto Abrashi, etc. Either one brother or branch of the tribe, bore the surname according to his profession, the other brother the surname of the village from which he migrated, especially the last time, the other brother kept that of the tribe). In this rut, I was looking for the traces of the Bojaxhia tribe, to emerge with joy on the unforgettable day of August 26, 1910, which gave us the mother of love, the distinguished Mother Teresa, the divine miracle of modern times, the mother with Albanian blood, honored throughout the world, who brought the Nobel Prize to the Albanian hearth.
I remember that old woman: short, thin, fragile, but surprisingly with racial vitality: practical wisdom, creative ideas, and rare strength of will to implement. Ethnic virtues, as a spiritual hereditary wealth, she enriched with theological virtues, and entered as a new illumination into our being, into our daily life, igniting the spiritual dimension already quite cooled by the dictatorship. She entered as a warm, vital and inspiring reality, and must continue with us, in our history, especially in these European times, because She had divine inspiration in her soul and the “words of eternal life” between her lips! In a panoramic way, she was investigating the roots of the tribe, the family tree and the most mature fruit of this Albanian tribe, with nationality, with language, with character!
The roots of the tribe
Mother Teresa’s biographers have not delved into her tribe, they only mention the geographical area of our Bojaxhi in an evasive way, and they do not even recognize the anthroponymic couple Bojaxhia-Bianchi. (That Bojaxhia-Bianchi are a tribe is proven by archival documents, as well as the correspondence of the Suma family, which the heir of this correspondence, the late Karlo Suma, gave me. Today, the correspondence is with the doctor Terezina Suma). What connection this tribe has with Abbot Peter Biankin from the time of the Council of Arben, or with the Biankeys of Nenshati, or Dom Mark Biankin or Monsignor Biankin, the archbishop of Durrës, etc., remains to be investigated.
At the beginning of the 17th century, in the arteries of our Shkodra, a new energetic national blood is beginning to circulate. Our mountain tribes are approaching our northern city and, together with the national core of the peripheral neighborhoods, are crowding the city, enlarging it, writing its stoic and painful history. Shiroka, Ana e Malit, Shtoji, Rëmaji, served as catapults from which members of mountain families, then families and tribes, were thrown into the city, giving life and vitality to the city.
With these also the Bojaxhia tribe, whose first surname, it seems, the city’s population has changed, naming it with the name of the tribe’s profession, one by one, such as: Kovaçi, Saraçi, Tenexhiu, Qerraxhia etc. The nickname Bojaxhia, a loan from Turkish, revealed itself relatively late in the Albanian language. Kolë Ashta, the attentive researcher of the historical lexicon of the Albanian language, does not find the word bojaxhi in many medieval Albanian works. For example: this word does not appear in the Dictionary of Buzuku, nor in the Dictionary of Pjetër Mazreku, 1633, nor the Dictionary of Frang Bardhi, 1635… while in the Dictionary of Bogdan’s work “Cuneus Propfetarum”, the nickname “bojë” appears. It also does not appear in such documents as: “Documents of the 16th-17th centuries for the history of Albania, v. I (1507-1592) prepared by Injac Zamputi, nor in “Documents of the 16th-17th centuries, for the history of Albania, v. III (1603-1621) prepared by Injac Zamputi.
Çabej, studying the suffix “xhi”, among nouns of action, as borrowings from Turkish, emphasizes that some professional names have become family names in cities. In Gheg they end with –a, (bojaxhia), and in Serbo-Croatian, with –a; in Tosk with –u, (bojaxhiu). (See: Çabej, Studime għanduħore, v. III). The most in-depth researcher, the most voluminous publisher and the most well-known bibliographer, the personal acquaintance of Mother Teresa, Dr. Dom Lush Gjergji, wrote: “On the origin of the Bojaxhiu family, unfortunately, we have no written sources, historical documents, but only the living oral tradition and many historical memories. One thing is more than certain: they were from Prizren”.
Here is the testimony of Lazër Bojaxhiu, Gonxhe Bojaxhiu’s brother: “In our family, the tradition and belief that we are from Prizren has always been alive…! Some have remained there in (Egypt), others have settled in Shkodra or nearby, such as in Skopje, while a small part has remained in Prizren”. Mr. Kaçulini, about our origin, told me this, – continues Lazër Bojaxhiu, according to Dr. Dom Lush Gjergji, “The Bojaxhia were a large family of merchants and their trade even reached Egypt. A minority remained in Prizren, or settled in other places, such as Skopje. Even though they were scattered in different areas, they still continued their family, religious and cultural tradition. The memory of Prizren was always kept alive”.
It is known for certain that it is an Albanian tribe. In the language of documents, we speak like this: According to the Baptism Register of Bishop Pal Kamsi (around 1737), among the Catholic families that lived in the city, the Bianchi family is also noted… and the Bojaxhia family. (Previously read from the Jesuit magazine “Perparimi”, see also Gj. Sheldija, “The Metropolitan Archbishopric of Shkodra and the suffragan dioceses, p.62. Dr. Nevila Nika, in the valuable work “The Diocese of Shkodra during the XVIII century, according to archival manuscripts”, notes that the persons confirmed in the parish of Tophanë, on August 10, 1789…Anton Bianki. Now, Lucia Bianki is also mentioned as a nun (witness).
The economic potential of this family has also been studied by Dr. Adrian Papajani and presented in the work “The economic activity of the Shkodra trading firms Çoba and Bianki” (1795-1912). The first document, which sheds light on the purchase of land properties by the Bianki family, is a sale deed dating back to 1773. In this year, Jak Bojaxhiu bought a garden worth 36,000 akçes…! During the years 1773-1859, within a period of 87 years, it turns out that the Bianki family bought 14 plots of land and 1 garden. So, it is easy to conclude that during the 18th century this tribe, this family or members of this family lived and worked in Shkodra. They even developed a lively commercial activity and created an admirable wealth, as owners of lands, fields, meadows, gardens, shops within the city and in the surrounding villages.
But the genealogical tree of the Bianchi family (Tab. B) and its extension, we think that he did not give a complete one. In continuation of our assertion that the Bojaxhia tribe (translated into Bianchi during the trade activity with foreign countries, like the Zezaj family, translated into Negri, etc.), in addition to the undoubted and unmistakable registration of Monsignor Pal Kamsi, a simultaneous registration, we also have other data that confirm their existence in Shkodra. A document found in the AQSH has escaped the eyes of researchers, an Italian will made in Shkodra, on January 30, 1781, where: Stefan (Shtjefen) Bojaxhia, mentally healthy, but physically burdened, leaves his property by will to his wife (without mentioning her name) regardless of whether she will stay or not with my children… as well as the share of the house that is hers…!
I leave my children in the hands of my brother Jaku…! Witnesses are …, Jak Bojaxhia…, Pjetri i Jak Bojaxhija, vicar Dom Françesko Borzi (Borci)”. Thus, this document clearly shows that the genealogical tree given for this clan is not complete, because it does not mention Jak’s older brother, Shtjefni and his line, as well as the other line in Tirana. As for Tush Bianki, who is mentioned by Dr. Papajani, married to Filipe, we note that Tush and Pjetër are the same name, the same person. The researcher Stavri Naçi, who in 1956 published “Testamente të Shkodra”, from the Catholic Clergy fund located in the AQSH, mentioned several names of merchants, among whom, on August 11, 1798, Anton Bojaxhia, as well as a merchant who had to pay customs duties, such as: …
Jak Bojaxhia, year 1834-1848
From the Register of the Company of Shën Rroku, of Shiroka, (begun in 1791, written in Italian, unknown register, unstudied, we are extracting what would interest us: On August 1, 1852, Mr. Jak Bianki, leaves 500 piastres with the duty to say masses, four a year, according to his will. On June 1, 1858, Filip and Shtjefen Bianku, leave 500 piastres for the soul of our late mother Luçia Bianki, born with the surname Mesi…! On November 18, 1858, Jak Bianki left them for his soul, to the Company of Saint Rroku, to celebrate masses…! Yes, in 1870, Luçia Mesi, Stef Bianki… is mentioned! So, it seems that this family or these family members in these years were in Shkodra or Shiroka. (At that time, Shiroka was like a neighborhood of Shkodra)
The traces of this family in Shiroka were investigated by engineer Ndoc Rakaj, from Shiroka, who writes that; the Bojaxhia family lived in Shiroka, Shkodra, in the ‘Buza e Gegës’ neighborhood. (“Mbas Teje, no. 110, year 2003). I would like to add: is there a connection between the toponym ‘Buza e Gegës’ and the name of Gegë Bojaxhië? Nikë Pavaci (as Anton Benusi informs me) stated: “At a festive dinner, in the Pavaci family, where Father Anton and Father Mark Harapi were also present, Father Antoni told us: A girl who was raped in our village and is now in India, I think she will become a saint”.
Also, in the mortgage of Shkodra, as Mr. Benusi informs, there are properties of the Bojaxhia family, at the top of the Old Bazaar, near the Dan Hasan mill. I have also reached the “Bojaxhijej” alley, the sign for which was until recently. This family had connections with the family (of Kosovar origin) of Kolë Margjini, the teacher worthy of honor. Moreover, since “the Bojaxhijej family did not have yard, – as Antoni says, – Lazri and slow his horse to this house”. The Bojaxhia and Bianchi families were mentioned until now as a commercial and charitable family with religious inclinations. (In some documents, Teresa Bianchi asks for alms, whether for churches or for various purposes, and Teresa has begun to distribute her wealth, apparently since she had no heirs).
Below we are providing data that proves that this family was also a patriotic family. The Bianchi family is counted among the first (mentioned) families of Shkodra. During the League of Prizren we can see the interest of this tribe in patriotic issues, and the help given to national issues, even though it was in Venice with a branch. In an intimate correspondence, Gasper Çoba informs Stef Biankin, in Venice, in 1878, that the Catholic population, for its part, has chosen four people for the issue of the League of Prizren, that “with these four gentlemen who are on the commission until now, we have been very pleased with them because they have been able to do the work very well for our country and we have found the best service possible.”
Ejell Çoba wrote to him from Shkodra on April 10 and 20, 1880: “…They said to you that you can easily pay, because Filip Jaku, there is no one to pay (pay me k.ç.) 10 or 12 thousand groszy, and Stefë (Bianki, k.ç.), Sums, Parrucs and some others… The first 2000 houses… Stef Bianki, Paruca, Uncle Filip (Bianki k.ç.) brother Shiroka”… “…the first four houses he paid 8 thousand pj.(astra), i.e. uncle Filip, you (Stef Bianki), Gjon Sums, Parucs)”…! “In the evening Gjoka and Sima came from Tuzi and Malcija is leaving for Ulcinj… We didn’t want to leave them without blood”! (Shkodra, 21.IX.1880).
The traces of the Bojaxhia family in Tirana were first revealed to us, as far as we know, by Bishop Ambrozio, Archbishop of Durrës, who writes: “Pashko Gegë Bojaxhiu,… his son Kola, was chosen by Bishop Rafael D’Ambroziu in 1864, his personal prosecutor, at the Ottoman Government of Tirana and for this he also issued the following power of attorney: ‘Based on article 9 of the new Regulation, signed by the Sublime Porte, in full agreement with the European Legations in Constantinople, the ecclesiastical missions and foreign embassies had the right to a prosecutor and translator, an Ottoman citizen. These enjoyed the rights of consular officials and the privileges of temporary protection. Kolë Pashk Gegë Bojaxhiu was a citizen of the Ottoman government and a Catholic of Tirana, who, as long as he would remain in that office, enjoyed the right to protection, exempt from personal taxes (Bedëllija), failure to perform labor and exemption from military service. This power of attorney was issued by Monsignor Rafael D’Ambrozio to Kolë Bojaxhiu on May 28, 1864.
In 1864 the names of Kolë and Rozë Bojaxhiu are written in the register of the Spiritual Society of the Golden Crown with this motivation: “For the good performance of marital duties. (See the materials of Monsignor D’Ambrozio in the Archives and Dom Mark Dushi, Tirana and its surroundings, T. 2005, p. 40-43). “In August 1865, Stefan Herceku bought in Tirana the garden of Kolë Pashk Gegë Bojaxhiu’s house, which was close to the Catholic church of Tirana”. (Doam Mark Dushi, Tirana and its surroundings, T. 2005, p. 43).
Then: The Bojaxhia-Bianki family begins its documented life in Shkodër-Shiroka, since 1737. The opinion of the researcher Dr. Papajani, that: “…the Bianki (Bojaxhia) family, was originally from Berati…”, based on the oral statements of one of the members of the Bianki clan, named Jelena Bianki who married Mikel Çoba, requires study and confirmation, that perhaps this belongs to the period before 1700. The given genealogical tree should also be reviewed, since there are question marks. The economic potential of the clan, both domestically and abroad, as well as the virtues of the clan, religious and national, have already become known. The movements of this clan mentioned from Shkodra, Tirana, Prizren, Skopje and perhaps in some other place, should be seen in more detail.
The trunk of the clan
Kolë Bojaxhia, (1873-1918) the honorable one of Skopje, enjoyed respect for his manly contribution, for his patriotism, for his religious and social feelings, a mature man, generous beyond measure and brave as you like, capable of giving advice. Married to the faithful Dranden (1889-1972), he dealt with his daily work, with trade, (he was a partner with an Italian company, as well as with a Venetian merchant, he traded in colonial goods, in large quantities. His work and life went well, without forgetting his daily family and social duties. Kolë Bojaxhia had two daughters: Agen (Agata) 1905-1974 and Agnes (Anjeze), who was called Gangje (1910-1997). He also had a son, who, according to Albanian custom, had inherited his grandfather’s name, namely Lazër (1908-1981). He, along with his wife, also dealt with trade.
According to his memoirs, Kola was a great patriot, he was a militant for the unification of Albania. Tribal leaders would gather in his house, and discuss Albanian affairs. He built the first theater in Skopje. “Once,” his son recalls, – together with the Skopje community, he went to a meeting in Belgrade. When he returned, he was very ill… he died under suspicious circumstances.
Drande Bojaxhië’s troubles began early: she was from Prizren, originally from Bernaj, her husband died young, her children were small, although from a family with a good economic situation, she began to become economically impoverished. Lazri recalls: “She was a stable, active woman, very strong, invincible. Gentle, loving, very generous, a heart for the poor, very single. It seems to me that Ganxha is very similar to mother Loke”. Finally, in 1934 Drande came to live in Tirana, together with her son Lazri and her eldest daughter Aga. In 1937, she wrote a letter to her daughter: “My dear daughter, don’t forget that you went to India, to come to the aid of the poor”. In 1972, she died in Tirana, without being able to see her beloved daughter, she died with Gangja’s name on her lips! Ganxha was not even allowed to come to her grave!
Lazri “was a good, loving, warm-hearted man”. He studied in Austria, he spoke Italian, French, German, Croatian. In 1939 he went to Italy as a political refugee, where he married and gave birth to Agia. Before he died, he paid a visit to Mother Teresa. He died in 1981. Agia studied economics. At first, she worked as a translator from Serbo-Croatian into Albanian, – as her brother claimed, – later she became a radio announcer. Until her retirement, she was a member of the Tirana Radio choir. Agia also died without seeing either Ganxhe or Lazri.
We have reached the ripest fruit of the tribe
Mother Teresa expressed her family this way: “We were a very happy family, full of joy and love, with a peaceful childhood.” In this true and healthy family, Kolë Bojaxhija’s daughter was born on August 26, 1910, and was baptized in the Skopje Cathedral with the name Agnes (Anjeze) Bojaxhia, known by the affectionate name Ganxhe, while her godmother was Mrs. Tereza Muzhani, a woman with rare business skills and a great charity worker. She completed her primary school in Albanian, with the famous Shkodra teacher Engjell Ndocaj. She immediately stood out as a good student, a talented girl and an active activist. Above all, she had a penchant for literature and sang very beautifully.
In Skopje She spent her early childhood, happy in her good family. This unusual child discovered herself early: in the Church, her strong spiritual inclinations; in school, her clear intellectual data; in the social environment, her sincere desire to serve others. She stood out as a religious and virgin, as a good student and as an exceptional singer. She was beautiful, talented, resourceful, sociable, charitable. In 1928, she stunned her family when she revealed her secret calling to become a “sister” to everyone, upset her society with the news that she would leave Skopje, impoverished the activities of her parish. Surprisingly, Skopje accompanied her to the train station, gave her a warm, longing, tearful greeting: the family with tears in their eyes, the society with sadness in their hearts. Only the priest was happy. Skopje was left without Ganga, She will burst forth with her precious graces far away. On the train, during the journey, she wrote the poem “Farewell”. She loved writing poetry!
With her new dress, a white sari, blue on the side, with the rosary in her hand, she goes to the slums of the suffering. “Every Sunday I visit the poor in the slums of Calcutta. I cannot help them, because I have nothing, but I go to make them happy”. And I go to those who were hungry and thirsty, to those who needed food and shelter, to those who wanted treatment and medicine. And the suffering, the poor, the sick, the abandoned, the naked, the neglected, the handicapped, the children with defects, approached her in sorrow and gained comfort, approached her with hope and gained smiles, approached her with prayer and gained help, without any distinction, neither religion, nor race, nor region, nor language. She affirmed: “…by living in harmony with all faiths, you can become a better Catholic, a better Hindu, a better Muslim … because love is universal, it gives glory to God and serves man.”
“If I ever become a saint, I will undoubtedly be a hidden saint, I will be constantly absent from heaven to go down to earth to light the light for those in darkness,” Gonxha wrote. She knew that her smile eased their pain, her caress gladdened their hearts, her words fed their desires.
Mother Teresa and Albania
Mother Teresa was a true Albanian: with our blood, with our native language, with an Albanian character. And this is axiomatic. She herself has declared it many, many times, verbally and in writing. “I am Albanian by blood, with Indian citizenship…”. Finally: in a letter that he sent to the President, (Prof. Shaban Sinani also wrote two articles about this), in 1989 he wrote: “Dear Mr. President of our beloved country Albania, after so many years… finally the good God gave me this beautiful gift, to come and see my people. My family members have lived here… and died here. And I had the opportunity to visit their graves…”!
He also wrote to his brother, Lazri, in Italy, in Albanian. And she herself said: “I have not forgotten Albania, but there I have no one to speak Albanian with”. The speaker had the good fortune to stay with Mother Teresa, she always came to Shkodra, of course, not only to be alone with Her, but I remember well that she understood the Albanian language, but did not speak it. Once I provoked her: I spoke to her in Albanian, she answered in English. Even Father Aleksi spoke Albanian to her; “We will also open the church of the friars” and she replied in English. (“We will open the churches, you let the people in”). Shkodra took pleasure in her, and Shkodra loved her and honored her with all its heart. “Once,” as Anton Benusi tells us, “I visited the Shkodra State Bank, and there I saw many clerks. One was chatting, another was roasting coffee, another was baking bread…! Then Mother Teresa came and said to them: It seems to me that you are here too much, do me a favor, come and serve me at my house.”
Known in all the languages of the world as Mother Teresa, she was welcomed and followed without state borders. Only in her homeland did they not allow her to return, even to lay a wreath on the graves of her mother and sister. The Albanian government did not recognize her, did not accept her, and even cursed her. Even when he won the Nobel Prize, he did not formally send a delegation or a representative. Only Monsignor Nikë Prela, a native of Shkodra and Bishop of Prizren, went with his secretary Dr. Dom Lush Gjergji to congratulate him on having exalted the name of our homeland. “In Oslo,” writes Dom Lushi, “we were a small Albanian family: Mother Teresa, Monsignor Nikë Prela, Mother Teresa’s brother, Lazer Bojaxhiu, his daughter Age Bojaxhiu and me.”
He came to Albania on August 15, 1989 for the first time, staying until August 18. He returned in 1990, asked to bring his sisters, but was opposed in the name of the law. “Change the law,” he replied. In the mother’s dialogue with the President, we are quoting:
– Comrade Ramiz Alia: “We had an obligation to you as a daughter of the Albanian people. We do not give Nobel Prizes”.
– Mother Teresa: “You give me a house!”
She returned in 1991 and came again, bringing her sisters, the last time in 1995.
In her letter, on August 16, 1989, she wrote: “To the President of our beloved country Albania… I have neither good nor silver, but I will give you my sisters and I hope that together we will do something beautiful, for God and our people”! And the President replied, on September 2, 1989: “Be convinced that this concern of yours for the poor people also constitutes the humane and patriotic duty for thousands and thousands of sons and daughters of our people, who as doctors and nurses, as caregivers and educators have dedicated themselves to the health and well-being of our people”.
The Presidium of the People’s Assembly of the RSSS decorated her with the “Naim Frashëri” Order of the 1st Class. In the motivation for the decoration there is no religious, Catholic motive, for which she developed all that unforgettable activity, but simply as; “inspired by the infinite love for people… as the rare spirit of sacrifice with the high sense of humanity…”! Then: The national order “Naim Frashëri”, isn’t it a little for a world personality like Mother Teresa?! Among these modern and emancipated times, I do not find a more educative, more convincing, more inspiring example than this great woman; I do not see deeper, more engraved, more indelible traces than this distinguished sister; I do not hear a more widespread, more luminous, more appreciated name than this beloved Mother: It is the Catholic contribution to the homeland, the Albanian contribution to the world. Cardinal Paskaj was not wrong when he said: “It cannot be a small people, the one that has given such a great Mother, Mother Teresa”! Memorie.al
