171 Sentences With "defter" | Random Sentence Generator

The Bosnian war provides Packer with some of his defter passages.

Biden was defter than usual in handling those questions; like Sens.

Maybe the film would have had a defter touch with another director. Louis

Warren, on the other hand, showed a far defter touch in this debate.

In the early 2000s it realised that Germany's burly players were struggling against defter teams.

That will take time, probably years, and it will need defter diplomacy than Mrs May's government has displayed so far.

It&aposs gone up every year of his career as he&aposs gotten stronger and defter in his finishing ability.

That in part reflects a greater maturity of Chinese markets, defter control by Beijing authorities and the more resilient world economy.

But he has been much defter since reclaiming the leadership of the LDP in 2012, leading it to three landslide electoral victories.

Other Republican governors in states from Wisconsin, Michigan, and Ohio to Massachusetts, Maryland, Texas, Tennessee, and beyond have shown a defter political touch.

To prevent it may take defter diplomacy and greater flexibility than either Mrs May or the EU has shown during the past two years.

A comparison of the proudest features of European life with the roughest edges of America could, in defter hands, convince a few Americans to re-think their country.

It's one of Better Call Saul's defter negotiations around its status as a prequel: rooting the outre persona Jimmy will become in his struggle to be a good, if independent, person.

This is still true (though I found myself chuckling a few times — progress!), but Ridley's self-seriousness has gotten easier to take as the construction of individual seasons has become stronger, the execution defter.

WASHINGTON (Reuters) - If he becomes U.S. secretary of state, Mike Pompeo would have three assets Rex Tillerson did not: experience in government, the confidence of President Donald Trump, and a defter touch with Congress and the bureaucracy.

Once Sargsyan had stepped down on April 23, the transition of power from the protested to the protestors followed in a similarly peaceable manner and Pashinyan, who became acting prime minister shortly after, proved a far defter politician than his baseball-cap-and-megaphone-toting image might have suggested.

But given the profile of the trip, it was hard not to think that championing some of the British female talent leading the industry charge in Paris, like Stella McCartney, Phoebe Philo at Céline or Clare Waight Keller, installed at the helm of Givenchy last week, might have reflected a defter touch in sartorial tradecraft.

The earliest defter of the Sanjak of Nicopolis is composed in the mid-15th century. One group of scholars dated this defter to 1430 while another group of scholars dated it to 1479/1480. This was the first Ottoman defter which mentioned the Romani people, who lived in 431 households, or 3.5 percent of households in this sanjak.

Fterrë was first mentioned in 1431, in the Sûreti defter-i sancak-i Arvanid (defter of the Albanian Sanjak). At that time, it consisted of twelve – affluent – families. In 1583, the Ottoman Defter mentioned the place as Ifteran with 24 extended families and in later years is listed with 45 extended families. During the early Ottoman era it was part of the nahiye of Sopot, while in the 16th century it was incorporated into the kaza of Kurvelesh.

The tradition that on the lands of Drobnjaci started the war against the Greeks probably is reminiscence of the Prince Stefan Vojislav against the Byzantine Empire. In the defter of 1477, the Drobnjak had 636 households. In the defter was mentioned katun by voivode Herak Kovačev in nahija Komarnica.

A defter (plural: defterler) was a type of tax register and land cadastre in the Ottoman Empire. The information collected could vary, but tahrir defterleri typically included details of villages, dwellings, household heads (adult males and widows), ethnicity/religion (because these could affect tax liabilities/exemptions), and land use. The defter-i hakâni was a land registry, also used for tax purposes. Each town had a defter and typically an officiator or someone in an administrative role to determine if the information should be recorded.

After the fall of Belgrade on August 28, 1521, the Ottoman Empire under Sultan Suleiman occupied Belgrade and its surroundings. Central Serbia was incorporated into the Sanjak of Smederevo, then part of the Budin Eyalet. Begaljica (as Begaljevo) is first mentioned in an Ottoman defter dating to 1528, which registered a village with 5 households (families) and the Monastery of St. Rajko (Rajinovac) on the hill above the village. The 1530 defter registered 14 households. The 1536 defter registered 17 households, and apart from Rajinovac also the Monastery of St. Todor.

The defter was a tax register. It recorded names and property/land ownership; it categorised households, and sometimes whole villages, by religion. The names recorded in a defter can give valuable information about ethnic background; these tax records are a valuable source for current-day historians investigating the ethnic & religious history of parts of the Ottoman Empire.Malcolm, pp.

Bukosh was first mentioned in the 1530 Ottoman defter, as a village in the Sanjak of Vučitrn. It was recorded in the 1566–74 defter of the Sanjak of Vučitrn as well. It was included in an Austrian map based on data of 1689. It was recorded in the salname of the Kosovo Vilayet in the years 1893, 1896 and 1900.

Olympiada was first mentioned in an Ottoman defter of 1481, the village, then known as Rakita, had forty-five households and produced vines, honey, and swine.

The village is first mentioned in an Ottoman defter of 1481, where it is described as a settlement of fifty-nine households which produced vines and walnuts.

Donje Ljupče ( or ) is a village located in the municipality of Podujevo, in northeastern Kosovo. It was mentioned in the 1455 defter as having 76 Serb houses.

In the 1523 defter Malonšići was one of seven nahiye of the sanjak of Montenegro. In the 1570 defter of the Montenegro Vilayet they were still a distinct community as a nahiya and had a total of 175 households and 12 baština which paid a 5,610 akçe in taxes. Over time they were slavicized. After 1582-83 they were no more a distinct community and became part of Bjelopavlići.

In the 1455 Ottoman defter (tax registry), villages in the Podujevo region were inhabited solely by ethnic Serbs, Christians: Podujevo had 43 houses (including a priest), Murgula 15 (a priest), Palatna 8, Slatina 18, Svetlje 55 (with a church, priest and three monks), Metohija 51 (with two priests and a monk), Donja Dubnica 9 (a priest), Pakastica 33 (a priest), Braina 67, Bradaš 36 (two priests). Podujevo is also mentioned in the 1487 defter of the Sanjak of Vučitrn.

The Ottoman Empire occupied the area around Ljubinje between 1465 and 1467, and the defter (tax registry) of the Bosnian sanjak for 1468/69 already included the nahiya of Ljubinje.Aličić (1985: various).

The territory of the Sanjak of Klis was composed of the newly captured territories of western Bosnia, Dalmatia (with rivers Cetina, Krka and Zrmanja), Lika and Krbava. The Vilayet Croats was disestablished when it was annexed by the newly established Sanjak of Klis in 1537. The first land survey of the Sanjak of Klis was done in 1540 within the survey of the Sanjak of Bosnia. The defter of 1550 is the oldest preserved defter of the Sanjak of Klis.

84, who studied the same defter, the whole village was Christian. Quoted in Ellenblum, 2003, pp. 239 -240 In 1838 it was noted as a small Christian village, north-west of Jifna.Robinson and Smith, vol.

The village was first mentioned in an Ottoman defter of 1468, where it is listed under the name of Gorničevo and described as a small settlement of thirty households. A second defter of 1481 records that the number had increased by only three households. Around 1840, the land of the village was forcibly seized by the Muslim notable Ilyaz Pasha and it was turned into a homestead. Later, the local residents were able to redeem their property.Дебърски глас, година 2, брой 32, 22 февруари 1911, с. 2.

In oral tradition, Bumçe, the wife of Kelmendi came from the Bekaj brotherhood of Triepshi. The first historical record about Kelmendi is the Ottoman defter of the sanjak of Scutari 1497, which was a supplementary registry to that of 1485. The defter of households and property was initially carried out in 1485, but Kelmendi doesn't appear in the registry as they resisted the entry of the Ottoman soldiers in their lands. It had 152 households in two villages divided in five pastoral communities (katund).

The 1560 defter registered Rajinovac and a Monastery of St. Peter. Nothing is known about the monastery in the vicinity of Begaljica. Belgrade and its surroundings were under constant threat due to the Ottoman–Habsburg wars.

First mentioned in an Ottoman defter in 1481, the village, then known as Neveska, had only six households. The name of the town in Aromanian (Vlach) is Nevesca from the anc. Greek (Doric) νυφεοσσ´, meaning snowy, snowclad.

The rock monastery of St. Nikolai (Gligora) near Karlukovo, 14th century According to the "Tahrir Defter" tax registry, Petrevene was the center of "Mromornicha" (Bulg.: "Mramornitza", Мраморница) District (Turk.: kazá) of the Nikbolu (Bulg.: Nikopol) region (Turk.

In the defter of the Sanjak of Scutari in 1485 Prekali appears spread throughout the lands north-east of Shkodër and Drisht. The village of Gur i Zi in which the tribe held property in 1416, appears as also having the name Prekal in 1485, an indication of their settlement there. A century later, in the defter of 1582, their village near the plains of the Buna river appears under two names Shul Prekala or Gjergj Bardhi. A branch of Prekali was on the process of becoming a feudal family in the early 15th century.

While Serbian scholars may have come to the conclusion that the defter from 1455 indicates an overwhelmingly Serbian local population, other scholars have other views. Madgearu instead argues that the series of defters from 1455 onward "shows that Kosovo... was a mosaic of Serbian and Albanian villages", while Prishtina and Prizren already had significant Albanian Muslim populations, and that the same defter of 1455 indicates the presence of Albanians in Tetovo[35] (just across the border in North Macedonia).Madgearu, Alexandru; Gordon, Martin (2008). The Wars of the Balkan Peninsula: Their Medieval Origins.

The "Harač defter of Montenegro" (Ottoman tax record) from 1521 mention a person with name Dražeta Radivoj in the village Desići in Montenegro. The same person is also mentioned in "Imperial defter for Montenegro and nahije of Grbalj" from 1523, although with aslight difference: the person is mentioned as Dražeta Radonja and the village is mentioned as Lešnji Desići, but it is sure that it is the same village and the same person. However, it cannot be said for sure whether Dražeta is a given name or a surname of this person.

Iz Dubrovačkog arhiva. In M. J. Dinić, Iz Dubrovačkog arhiva (fq. 44). Beograd : Naučno delo. In the Ottoman Defter of 1455, Branka and Radonja Berisha from Gjelekar are found.Oblast Brankovića – Opširni katastarski popis iz 1455. godine fq 5.

The officiator was usually some kind of learned man who had knowledge of state regulations. The defter was used to record family interactions such as marriage and inheritance.Cleveland, W. L. (2004). A history of the modern Middle East.

She has a much defter touch with magic than he, and some skill with healing effects. Harry borrows her idea of using power sockets and chains for electricity. She uses earrings and chains instead of blasting rod or staff.

The church of the monastery was reconstructed and expanded in 1464 by Michael Angelović. The Ottoman defter of Brvenik kadilik probably mentions this monastery when it described it as New Church. In 1955 the fascade of the church was repaired.

Bulgarian historian Rusi Stojkov believed that Skanderbeg was mentioned in 1430 Ottoman defter as a sanjak-bey of the Sanjak of Nicopolis. According to this view he was appointed to this position shortly after being chosen for the position of sanjak-bey of the Sanjak of Dibra. Halil İnalcık explained that for Skanderbeg, "this was a big promotion as Nikopol was one of the largest sanjaks of European Turkey". Strashimir Dimitrov dated this defter to 1479–80 and believed that the Iskander Bey mentioned in it was not Skanderbeg but some other person who was mirliva of Nicopolis.

Villages like Podgora that were given as pronoia to Hoti in Venetian times had reverted to their old administrative divisions. One hundred years later in the defter of 1582, some villages would be abandoned and re- appear under other names like Oblana which did not exist anymore in 1582; instead in its place Traboin had emerged. The defter of 1485 of Scutari also gives crucial information about the relations with the central Ottoman authorities. The tribal structure of communities like Hoti signified underdeveloped feudal relations of property ownership and also the existence of a close-circuit natural economy.

154 According to some historians, the fact that the Vasojevići were not mentioned in the 1455 document, points to them having migrated from Upper Zeta.Dašić 1986, p. 157 According to the 1485 defter, the Vasojevići and Bratonožići were not yet established tribes.

Another theory based in the rendering of the toponym in the defter of Scutari in 1485 as Kuruemira proposes an etymology as a compound of krua (well) + mirë (good). The people of the fis and the village of Gruemirë are called Gruemiras.

The village was mentioned as Pasjan () in the Ottoman defter of 1455 of the Vlk Vilayet (Vilayet of Vuk), encompassing most of Vuk Branković's former territory. At that time the village was populated exclusively by Serbs, on the forehead with priest, living in 94 households.

The village was mentioned in the 1455 Ottoman defter (tax registry) of the conquered lands of Vuk Branković. It had 33 Serbian households served by priest Vladislav. The village had an old church, of which only micro-toponyms exist today: "Church" (sr. Crkva, sq.

The settlement was mentioned in an Ottoman tax register (defter) of 1626–1627, under the name of Krushorad, and was described as having sixty-one non-Muslim households.Турски извори за българската история, т. VII, София 1986, с. 333 (Turkish Sources for Bulgarian History, vol.

Bresnica () is a village in the Zvečan municipality, in northern Kosovo. It is inhabited by Serbs, located in Serb-majority North Kosovo. According to the 2011 census, it had a population of 145 people. It was mentioned in the 1455 defter (Ottoman tax registry) as Brusnica.

The village of Bistrica (Бистрица) was mentioned in the 1455 Ottoman defter (tax registry). Serbs were the majority population up until the mid-19th century, when Albanians expelled them and had their Orthodox church destroyed. The toponym Crkvište is used for the area of the church ruins.

Its location is unknown. Injac Zamputi who translated the cadaster in Albanian has placed it between Sheldi and Gajtan. This village reappears in the same area in the Ottoman defter of 1485. At that time, it was still a community organized with kin relations as a foundation.

The 1582–83 defter of the Sanjak of Scutari recorded the Peć nahiya as having 235 villages of which some 30 have families. The Altun-li nahiya had 41 villages.Varia turcica IV. Comité international d'etudes pré-Ottomanes et Ottomanes. VIth Symposium Cambridge, 1-4t July 1984, Istanbul-Paris-Leiden 1987, pp.

The village is mentioned for the first time in an Ottoman defter from 1530 under the name Vimbil. The term means "spring" in different Bulgarian dialects.Sprache und Leben der frühmittelalterlichen Slaven, Elena Stadnik-Holzer, Georg Holzer, Radoslav Katičic, Peter Lang, 2010, p. 22. It has a church dating from 1871.

"marble", seems to support this hypothesis. In fact, under the name of "Miramor, Mromor", i.e. "Mramor", soon after the Ottoman invasion Petrevene was listed in "Tahrir Defter", the first Ottoman tax registry of 1430. Probably, even before that, during the Second Bulgarian State, its name still has been Mramor or Mramornitza.

He nominally ruled the region until 1528, but failed to subject the Montenegrin tribes to his authority. The tribes of Old Montenegro were since 1519 under the rule of the Serbian Orthodox Metropolitans of Zeta. In a defter from 1523, he is mentioned as having 2,100 akıncı in the Crmnica region.Franetović-Bûre, p.

Loznani's coordinates are Longitude: 21 ° 24' 14" East Latitude: 41° 12' 28" North. The first mention of the village is in an Ottoman defter of 1467-8, which records seventy-four households and the presence of vineyards and swine. The population of Loznani as of 2002 was 185, all of whom were Macedonians.

The leader of Liçeni in Selca Rabjan of Kola recalls the oral tradition of the son Kelmend, Kola who founded Selca and who had three sons: Vui, Mai and Rabin Kola. The katun that was spelled as Kolemadi in the defter belongs to the historical tribe of Goljemadhi that became part of Kelmendi.

The village of Resnik was mentioned in Ottoman defter from 1528. It had 17 houses in 1713 and 33 in 1718. First school was open in 1842. Resnik was a separate village and had its own municipality from 1832 until the 1959/1960 administrative reform, when became part of the Čukarica municipality.

Titius, god.1, br. 1 (2008.), p 107 This territory was administratively governed as the Croatian vilayet which belonged to the Sanjak of Bosnia and listed as such in its 1530 defter (tax registry).Različite refleksije osmanskog osvajanja srednjodalmatinskog zaleđa, Zašto su osmanski popisni defteri nezaobilazni izvori, Anali: Gazi Husrev-Begove Biblioteke;2013, Vol.

Pisoderi Vigla Pisoderi () is a village 17 km west of Florina, Greece. Nearby, 5 km away, is the ski resort Vigla. First mentioned in an Ottoman defter of 1481, the village, then known as Ipsoder, had only twelve households. The ski center is located on Mount Verno, and currently has five lifts and ten trails.

The Ottoman defter (tax registry; census) of 1582 registered the Peja nahiyah as having 235 villages, of which Suho Grlo (Suvo Grlo) was located within modern Istok municipality. Suvo Grlo had three bigger mahala (neighbourhoods), whose inhabitants were Serbs. One of the neighbourhoods converted to Islam. There were several Orthodox priests in the village.

The Ottoman defter (tax- registry) from 1455 showed that Christian Slavs lived in Velika. In 1479, the Ottomans annexed Gornje Polimlje and Velika. Subsequently these villages were organized into the Sanjak of Scutari. In 1614, travel writer Mariano Bolizza from Kotor wrote a demographic work on the sanjak's population, which showed that the village was inhabited by Orthodox Christians.

Umm al-'Amad was mentioned in the Ottoman defter for the year 1555–6, as Mezraa land, (that is, cultivated land), located in the Nahiya of Tabariyya of the Liwa of Safad. The land was designated as Ziamet land.Rohde, 1979, p. 101 In 1799 it appeared as a village Umm el Amed () on the map of Pierre Jacotin compiled.

During the Ottoman period the Muslim village in the area was known as ’’Yemma’’.from a personal name, according to Palmer, 1881, p. 138 The village was mentioned in the Ottoman defter for the year 1555-6, located in the Nahiya of Tabariyya of the Liwa of Safad, with its land designated as Timar land.Rohde, 1979, p.

The village was mentioned as Karanište () in the Ottoman defter of 1455 of the Vlk Vilayet (Vilayet of Vuk), encompassing most of Vuk Branković's former territory. At that time the village was populated exclusively by Serbs, on the forehead with priest, living in 14 households. It was included in an Austrian map based on data of 1689.

It was mentioned in the Ottoman defter for the year 1555-6, as Mezraa land, (that is, cultivated land), called ‘Uzayr, located in the Nahiya of Tabariyya of the Liwa of Safad. The land was designated as Timar land.Rohde, 1979, p. 101 In 1799, a map from Napoleon's invasion by Pierre Jacotin showed the place, named as El Qasr.

First mentioned in an Ottoman defter of 1481, the village, then known as Zabrdani, had eighty households and produced vines, walnuts, and honey. In Ottoman tax registers of the non-Muslim population of the wilayah Filorine from 1626–1627, the village is marked under the name Zaburdani with 62 households.Турски извори за българската история, т. VII, София 1986, с.

It was mentioned in the Ottoman defter for the year 1555-6, as Mezraa land, (that is, cultivated land), located in the Nahiya of Tabariyya of the Liwa of Safad. The land was designated as Sahi land, that is, land belonging to the Sultan.Rohde, 1979, p. 101 Pierre Jacotin called the village Abadieh on his map from 1799.

In the mid-15th century Kuči is mentioned as a Serbian Orthodox tribe. When the Ottoman Empire occupied the Kuči area, the 1484 Ottoman defter (tax registry) registered 208 households in 11 villages. In the next one, 1497, it had had 338 households in 9 ' (Pavlovići, Petrovići, Lješovići, Bitidosi, Lopari, Bankeći, Banjovići, Lazorce and Koći) and 2 villages.

The village is one of the medieval Serbian villages which had an Orthodox church. It was mentioned in the 1455 defter as Donja Dubnica (Доња Дубница) with 9 Serb houses. Priest Kuzma served in the village. In the second half of the 18th century it was settled by Albanians of the Berisha fis from northern Albania.

Crnveni breg (Црвени брег) was mentioned in the Dečani chrysobull (1330). In the Ottoman defter of 1485, the village () had 19 Serb households and one Muslim household. In 1921, there were 58 households and 634 inhabitants. There are ruins of two Orthodox churches in the village, the Church of St. Nicholas, and the Church of St. George, both mentioned in the 1330 chrysobull.

This toponym's etymology probably comes from the Slavic word hrasto (oak). It had ten households and its head household was that of Petri, son of Gjonima. One of the household heads, Nika Gjergj Bushati was related to the Bushati fis. Villages that later were part of Krasniqi that appear in the defter of 1485 are Shoshan (20 households) and Dragobia (six households).

The name of the tribe was recorded in the defter for Kahta, Besni and Adıyaman in 1519, after Sultan Selim I conquered the area. The tribe was recorded again in 1524 and 1536. During this period, there were inconsistencies about which families were part of the tribe and its population. Nonetheless, they were mainly transhumant nomadic and engaged in agriculture as well.

According to the Ottoman defter of the 1430s there were sixteen houses at Vranisht at that time. In the 19th century the population had grown to 350 houses and 1600 people living in Vranisht. During the 1990s the population of Vranisht was lowered due to emigration. During the late middle ages local names of the Albanians of Vranisht have been documented.

Sanjak of Albania with Pavlo-Kurtik Vilayet Pavlo-Kurtik () was an administrative unit within the sanjak of Albania, Ottoman Empire, which had jurisdiction to the south of Tirana, between the Erzen and Shkumbin rivers. It was one of 9 vilayets of the Arvanit-ili province until 1466. Pavlo-Kurtik was first mentioned in the first defter of the sanjak of Albania (1431–1432).

Piva was a nahiya of the Ottoman Empire, mentioned in the 1476–78 defter. It was earlier mentioned in the Chronicle of the Priest of Duklja (ca. 1300–10) as one of ten counties in the province of Podgorje, and in the St. Stephen Chrysobull of Serbian king Stefan Milutin (r. 1282–1321). It was part of Sanjak of Herzegovina during Ottoman rule.

Ozrinići was first mentioned in the 1489 charter of Ivan Crnojević, then in the 1570–71 defter (tax register) of Dukagjin. Five families of the Ozrinići founded the settlement of Ozrinići in the Nikšić area in 1597. Ozrinići was the largest tribe in Katunska nahija, one of the four provinces of Old Montenegro. Old Montenegrin tribes, Ozrinići is no. 6.

The village was first mentioned in an Ottoman defter of 1481, under the name of Mokreni, and was described as having sixty-nine households. In the beginning of 19th century Francois Pouqueville noted Mocrena as one of the Bulgarian villages in the region.Pouqueville, F.C.H.L. Travels in Epirus, Albania, Macedonia, and Thessaly, London 1820, p.88 The population of Mocreni was Bulgarian in 19th and early 20th centuries.

Part of Llapusha was included in the 1455 defter of the Branković lands. Serbs massively migrated from the region after the Serbian Revolution and during the Serbian–Ottoman War (1876–78). During the Balkan Wars, the Serbian Army crossed Drenica and Llapusha without problems from the Albanian population thanks to local leader Sadik Rama. Llapusha was settled by Serb colonists by the Yugoslav government.

It was also part of Temeşvar Eyalet briefly before returning to Rumelia Eyalet. Contemporary documents like the 1566-7 defter of the sanjak show that the c. 1000 villages of the region were mostly inhabited by Christians, with Muslims comprising forty-six households not in compact communities but spread in thirty villages. As in nearby Pristina the rate of conversion of Orthodox Slavs to Islam was low.

Let me repeat that: Gene Wolfe is the greatest writer in the English language alive today! I mean it. Shakespeare was a better stylist, Melville was more important to American letters, and Charles Dickens had a defter hand at creating characters. But among living writers, there is nobody who can even approach Gene Wolfe for brilliance of prose, clarity of thought, and depth in meaning.

The Cadastre Bureau (Ottoman Turkish: Defter-Khané, Turkish: Tahrir-i Emlak Nezareti, \- Cited: p. 4. was an Ottoman Empire agency. The bureau served as a registry of real estate, but did not classify any land themselves. George Young, author of Corps de droit ottoman, wrote that the common French translation was "Bureau de Cadastre", but he labeled it as the Ministry of the Cadastre ().

In the first Ottoman defter in 1485, Lohja appears as a village of 40 households. Among the first local timar holders of Shkodra after 1479 an Ali Aga Loha-zade is mentioned. He descended from Lohja, but can't be identified with a specific historical figure who converted to Islam. Lohja itself in 1582 had 31 households and 21 unmarried inhabitants, all Catholic except for one household.

He received postgraduate education at the University of Birmingham and University of Middlesex,Mehmet Yashin (Cypnet.co.uk) and was also educated in France and the United States. He speaks Turkish, English and Greek. His first poem was published in 1979 at the Turkish journal Sanat Emeği ("Art Work"), and his poems received attention in the journals Yazko Edebiyat, Adam Sanat and Defter in the 1980s.

The settlement of Bankeq (after the founder Ban Keqi) also appears with 11 households in the defter. To this original settlement more than half of the brotherhoods of Trieshi trace their ancestry. Trieshi is remembered for its resistance to Ottoman incursions in the region, in particular in 1717 when they killed 62 Ottoman soldiers. After their defeat, Ottoman forces were forced to retreat from the region until 1862.

A tax register (or defter) dating back to 1527, mentions an area called vilayet-i Kurdistan, which included 7 major and 11 minor emirates (or principalities). The document refers to Kurdish emirates as eyalet(state), an indication of the autonomy enjoyed by these principalities. In a Ferman (imperial decree) issued by Suleiman I, around 1533, he outlines the rules of inheritance and succession among Kurdistan beys i.e. Kurdish nobility.

It was noted as mazra’a (=cultivated land) near Riha in the 945 AH/1538-1539 CE Ottoman tax records,Defter 1015 p. 267; cited in Toledano, 1984, p. 297. He has Ayn al-Duq at location 31°53′42″N 35°24′45″E and as a mazra’a near An- Nuway'imah in the 1005 AH/1596-1597 CE tax records.Defter 515, p. 34; cited in Toledano, 1984, p.

The village is located 14 km north of Florina at the Medžitlija-Níki border crossing. Its name in Greek means victory. The main road through Niki connects the border crossing with the city of Kozani and forms a part of the E65 route. The village was first mentioned in an Ottoman defter of 1468, where it is listed under the name of Negočani and described as having 203 households.

Mykerem or Myqerem bej Janina (Istanbul, 1890 - Tirana, 1989) was an Albanian osmanologist, whose most remarkable work was the translation of the Hicrî 835 tarihli Sûret-i defter-i sancak-i Arvanid (Copy of register for A.H. 835 in Sanjak of Albania), which had been first published at Ankara, in 1954, by Turkish historian, Halil İnalcık. He has also translated into Albanian several works from the Turkish humorist, Aziz Nesin.

The village was first mentioned in 1519 in one Turkish Defter, according to this document the village had 39 households (all Christian).Sazdo Vasilkov Cesmadziski: Selo Orah - Suv Ora, page. 24 In the next census, which is made in 1573 year, its recorded 79 households (all Christian, and one Muslim). At the end of 19th century Оrah is one Christian settlement of 760 inhabitantsВасил Кънчов. „Македония. Етнография и статистика“.

Shoshi appears in historical record in the defter of the Sanjak of Scutari in 1485 as a small village in the nahiye of Petrishpan-ili with four households headed by Gjon, son of Duka. In the village, one of the households was that of the Catholic cleric Dom Nikolla Bizi. Catholic bishop Shtjefën Gaspari passed through the region in 1671. In his account, Sosi had 30 households and 250 inhabitants.

In July 1465, Isa-Beg Isaković continued the offensive against the Duchy of Saint Sava begun in 1463. The region is first mentioned in the 1477 defter (tax registry) of the Sanjak of Herzegovina (established in 1470). Mariano Bolizza, a Venetian patrician, recorded in 1614 that "Riouzi" was inhabited by Orthodox Christian Serbs and had a total of 50 houses. The 120 men-at-arms were commanded by Ivan Rodonjin.

In 1455, the southern territories of the Serbian Despotate were annexed by the Ottomans, and organized into the beylerbeylik of Rumelia. Gora, in its broadest meaning, became a nahiyah of the Sanjak of Prizren.Бурсаћ 2000, pp. 71-73 (Орхан Драгаш) The Ottoman conquest resulted in the old trade routes that linked the Adriatic to the Aegean and Black sea lost their importance because of the insecurity on the roads, and the towns and villages along the roads stopped growing. There are no sources which name Opolje a nahiya in the 15th century.MSC 1988: "Није, међутим, сачуван из XV века (или није засад познат) попис нахија Призрен, Хоча и Опоље, али за њих имамо пописе из друге половине XVI века, тако да из XV и XVI века имамо пописе свих метохијских насељених места." The Ottoman defter from 1591 registers Gora as inhabited exclusively by Serbs, while Opolje to the north is Albanian populated.TKGM, TD № 55 (412), (Defter sandžaka Prizren iz 1591. godine).

It brought them in dispute with the pronoiar of Grizhë, Gjin Murari who tried to increase their feudal obligations and his share in their winegrowing production. A committee of Gruemiri headed by Pjetër Gruemiri and their priest Johan, went to Scutari in 1416 and petitioned against the claim of Gjin Murari. Albano Contarini, the Venetian governor accepted their petition. Gruemira is again mentioned in 1485 in the defter of the sanjak of Scutari.

The Ottoman defter for Transjordan from 1538 to 1596 neglect Dhiban, which implies that the settlement declined through the 16th century. Families of the pastoral nomadic Bani Hamida tribe established modern Dhiban in the 1950s and both built upon preexisting structures and used them for raw materials. In the following years the land surrounding the tall were distributed to the community for private ownership and the tall itself remains Jordanian government property.

Marmara suffered from depression and committed suicide by jumping from the sixth floor of her house on 13 October 1987.Republic of Turkey Ministry of Culture and Tourism Her books, published posthumously, are: Daktiloya Çekilmiş Şiirler (Typewritten Poems, 1988), Metinler (Texts, 1990) and Kırmızı Kahverengi Defter (The Red-Brown Notebook, edited by Gülseli İnal, 1993). A selection of her poems appears in From this bridge: contemporary Turkish women poets, translated by George Messo.

There are remains of the Roman thermae: wooden foundations, bricks, mosaics and round bathtubs. During the Ottoman period, the Roman foundations were used for the Turkish bath in the 16th century. The Turks kept the original round shape of the pools as in the hamams they are usually square-shaped. Above each pool, there is a dome with holes which functions as the natural ventilation. Ottoman defter from 1560 mentions the repairs of the hammam.

Oshlan has been settled since the 15th century, appearing in the 1455 defter of the Branković lands, an Ottoman Empire land registry. Though many tower houses in the Balkans were burned during the conflicts in which the Kingdom of Yugoslavia grew, Kadri Hyseni Tower House remains a solid example. A carved stone tower in a wide, walled courtyard, it stretches to two stories. Open square windows have gun turrets on all four sides.

In the 1563 defter of the Sanjak of Pakrac it is mentioned that the captain of the region around river Sava was Husein, son of Malkoč-beg. According to Evliya Çelebi, Ibrahim built a mosque in Donji Vakuf. Together with his sons Džafer and Husein, Malkoč-beg fought against Christian armies on the territory between rivers Una and Kupa. Because of his successful conquests he was promoted to the position of sanjakbey.

As early as 1485, Pristina artisans also started producing gunpowder. Trade was thriving and there was a growing colony of Ragusan traders (from modern day Dubrovnik) providing the link between Pristina's craftsmen and the outside world. The first mosque was constructed in the late 14th century while still under Serbian rule. The 1487 defter recorded 412 Christian and 94 Muslim households in Pristina, which at the time was administratively part of the Sanjak of Vučitrn.

The village was mentioned in the Ottoman defter of 1455 of the Vlk Vilayet (Vilayet of Vuk), encompassing most of Vuk Branković's former territory. At that time the village was populated exclusively by Serbs, on the forehead with priest, living in 62 households. The village is mentioned under the name Prilěpnica (). During the Kosovo War, on 6 April 1999, Yugoslav forces entered the village and ordered the population to leave, in order to set up mines.

The town of Aleksinac was mentioned for the first time in 1516 defter of the Sanjak of Alaca Hisar. In the same year there were 1,000 voynuks registered in Kruševac. In the 16th century the Sanjak of Alaca Hișar had following nahiyahs: Kruševac (Alaca Hisar), Medveđa, Ürgüp, Zagrlata, Dubočica, Koznik, Kurşunlu, Petrus, Bovan (near modern Aleksinac), Poljanica, Kislina and Izmornik. In the 17th century this sanjak had the following kadilıks: Kruševac, Prokuplje, Medveđa, Bovan, Paraćin and Koznik.

The location Kamenica appears uninhabited in the Venetian cadastre of the city of Shkodra in 1416–7. It was a location of 300 acres (1.2 km²) that is described as partly arable, partly forest, partly used as grazing ground. The rights of economic activity in this location belonged to the Tuzi tribe (fis). In the Ottoman defter of 1485 of the sanjak of Scutari the location isn't mentioned as either grazing ground or as part of a settlement.

In the Ottoman era, there was an Arab village here called Junjar, probably preserving the name of the ancient Jewish village "Nigenar" or "Neginegar" traditionally considered the seat of rabbi Johanan ben Nuri.from the name of a herb, according to Palmer, 1881, p. 147 The village was mentioned in the defter for the year 1555-6, named Junjar, located in the Nahiya of Tabariyya of the Liwa of Safad. The village was designated as Timar land.Rohde, 1979, p.

Historical research has shown that Piperi is not a tribe (pleme) of common patrilineal ancestry. It formed in the period between the mid 15th century and the 16th century by communities that settled in different periods in Piperi, where they also found an already settled population. Piperi appears in the defter of the Sanjak of Scutari in 1485 and in 1497. The population of Piperi more than doubled from 167 to 347 households from 1485 to 1497.

Nevrokop became part of the Ottoman Empire sometime between 1374 and 1383, when the Ottoman Turks captured Serres and Drama. The town was included in the Ottoman documents sometime after the final conquest of Thessaloniki by the Ottoman Empire in 1430. Under the name Nevrokop, the town is mentioned in the Ottoman Tahrir defter Mal. № 525 from 1444, in which it was described as a large Christian village - center of ziamet, numbering 131 households, 12 singles and 24 widows.

In period between 15th and 17th century there were two villages Goričani, one on the left and one on the right bank of river Morača. In 1485 the village on the left bank was recorded in the Ottoman defter as timar with 10 households. The village on the right bank belonged to Ivan Crnojević until Ottomans captured his realm too. This village on the right bank of the river was expanded through immigration and its name was gradually changed to Vukovci.

For instance, the Abbasids had a kind of daily ledger called a Defter-ul Yevmiye; the Ilkhanate adopted the same kind of daily ledger but called it Ruznamce. (The later Ottoman ruznamçe was similar). Ghazan (1295–1304) made fiscal reforms; these drove more detailed record- keeping and, hence, further development of accounting techniques. Centralised fiscal record-keeping was divided according to provinces, and each team reported to a katip (which roughly corresponds to "clerk") - the same title used in the Abbasid state.

Czech historian Konstantin Jireček noted that Bjelice was first mentioned as a territory around 1430 ("de zente Bielice"). They are also mentioned in a 1431 document found in the Kotor Archives, and in the Ottoman defter (tax registry) from 1521. Bjelice are described as a village comprising 80 houses and four hamlets: Lješev Stup (Lješev Stub), Prediš, Rešna (Resna) and Staković. It is believed that Bjelice, along with the clans (brotherhoods) of Cuce and Bajice, are the descendants of the Orlović clan.

Together with the bird and a very small group of so-called scorpion rugs, they form a group of known as "white ground rugs". Bird rugs have an allover geometrical field design of repeating quatrefoils enclosing a rosette. Although geometric in design, the pattern has similarities to birds. The rugs of the white ground group have been attributed to the nearby town of Selendi, based on an Ottoman official price list (narh defter) of 1640 which mentions a "white carpet with leopard design".

This is reflected also in their anthroponymy as personal names like Burmaz started to be used in their Slavic translation, Velislav. By the early 15th century they began to settle permanently in the area of the modern village Burmazi and were further concentrated in Ljubomir and Domaševo in Trebinje. The village of Arbanaška has also been linked to them. In the defter of the Sanjak of Herzegovina which was established in 1470, Burmazi appears as distinct nahiye of 40 settlements (katun) in total.

It is known that a medieval settlement was located in the territory of present-day Gusinje. Gusinje was mentioned as a caravan station on the Ragusa-Cattaro–Scutari–Peć route, in the 14th century. In historical record, Gusinje appears in 1485 in the defter of the sanjak of Scutari as a village in the vilayet of Plav, a hass-ı hümayun (imperial domain) that stood directly under the Ottoman Sultan. It had 96 households, 21 unmarried men and four widows.

121 of those households were of unmarried men and 38 of widows. According to the researcher Selami Pulaha, this indicates that many of the newcomers were refugees from areas conquered in Montenegro and northern Albania. In the supplementary defter of 1497, there are several kin groups in the region of Piperi, which appears as a distinct nahiya divided in three timars under local Christian Ottoman spahis. Many communities of the villages of Piperi were categorized as already settled or newcomers from other areas.

It is known that a medieval settlement was located in the territory of present-day Gusinje. Gusinje was mentioned as a caravan station on the Ragusa- Cattaro–Scutari–Peć route, in the 14th century. In historical record, Gusinje appears in 1485 in the defter of the sanjak of Scutari as a village in the vilayet of Plav, a hass-ı hümayun (imperial domain) that stood directly under the Ottoman Sultan. It had 96 households, 21 unmarried men and four widows.

At that time from this countryside, thousands of people, including residents of Földes too, were dragged away to Szolnok into captivity. After the Treaty of Speyer (1570), which followed the Treaty of Adrianople (1568), the village returned to the jurisdiction of Szabolcs County. In 1572, the name of Földes appeared in a Turkish Treasury poll tax list (defter). The tax book listed 39 houses and taxpayers' names without mentioning the church.Velics Antal: Magyarországi török kincstári defterek I. 1543–1635, Feldes 216–17. o.

Newspiece of attack against Trieshi and Koja by Montenegro in the Austro-Hungarian newspaper Tagespost Graz, May 14 1862. Bitidosi (spelled in Venetian archives as Bisdos, Butadossi, Bitidossi, Busadossa) is recorded in 1335 and its leader Paulus Busadosa is recorded. In 1415, they appear in a union with the Hoti and Tuzi tribes (Осti, Tusi et Bitidossi). In the defter of the Sanjak of Scutari, in the nahiya of Kuči in 1485, the settlement of Bitidosi appears with 11 households from which the brotherhood of Delaj springs.

All Old Kuči have as Saint Demetrius (Mitrovdan) as a patron saint. In the next defter, it had 338 households in eleven settlements including new or renamed settlements like Pavlovići, Petrovići, Lješovići (Leshoviq), Lopari, Banjovići and Koći (Koja). This increase by 85 households in a few years represents a wave of refugees and other communities that settled in the area as the Ottomans were consolidating their power base. Pavlovići, Petrovići, Banjovići, which represent more than half of the new households have a predominantly Slavic Orthodox anthroponymy.

In a 1509 defter, the village was part of the Ohrid vilayet, and had 208 households.Турски извори за българската история, т. VII, София 1986, с. 359 In 1519, the village had 223 households. In 1634, it was registered under the name Vevčano with a total of 134 households. The French ethnographic study of Macedonia conducted in 1878, Ethnography of the vilayets of Adrianople, of Monastir and of Salonica, (), counted the village as having 865 houses and 2430 inhabitants, which at the time were considered Bulgarians.

The 1416-1417 Venetian cadastre of Shkodra and the 1485 defter of the Sanjak of Scutari provide particular details on organization and settlement dynamics. In the cadastre of 1416-1417 the village of Pesiugla is headed by Nikolla Hoti while Andrea Hoti, his sons Andreas and Radash, Mazrrek Hoti & his brothers became pronoiars in the village of Podgora, near modern Koplik. Under Podgora as the head village in the area they also controlled the settlements of Majora, Egreshi, Vajushi, Karokjeta (alt. Feralini), Sordani, and Ljushta.

"In 1739, twenty five villages in Thesprotia were forced to convert to Islam en masse. It has also been noted that conversions intensified after the wars of Russia with the Porte (1710–1711, 1768–1774, 1787–1792, 1806–1812)." During the entire 18th century, Muslims were still a minority among the Albanian population of the region, and became the majority only in the second half of the 19th century. Estimates based on the defter of 1875 show that Muslim Chams had surpassed Orthodox Chams in numbers.

As seen from the Ottoman defter of 1475–77, the Zupci nahija replaced Vrsinje. The Zupci had earlier been mentioned as a family or people part of Vrsinje; in 1403 as "homo de Versigna Xubeç", in 1421 as "de Versigne de genere Zubaç", in 1466 as "de Versigne Vlachos Xubci sic dictos". The tribe of Zupci replaced the name of Vrsinje. On 28 January 1501, a new vojvoda of Novi, Vrsinje and Trebinje is mentioned; this is the last time Vrsinje is mentioned as an administrative unit.

The ruins of the monastery of St. Mark of Koriša stands on a rocky outpost above the Koriša river near the village of Koriša, near Prizren. According to preserved documents, the monastery was built by Jovan and Branko Vlahić in 1467, and it was a metochion (granted church land) to the Hermitage of St. Peter of Koriša, built in the 13th century. The monastery is mentioned in the Ottoman defter of 1520. It was abandoned in the 16th century, and reactivated in the 17th century.

It is quite possible also that Petrevene is named after some individual called Petǎr (indeed, in its vicinity there are ruins known as Petrova gradezh, i.e. "Peter's construction".) -- a village elder, or an Eastern Orthodox monk (of the nearby Middle Age monastery of St. Peter and St. Paul, the ruins of which can be found near the bridge of the Belenska River south of the village). The alternative name under which Petrevene is listed in Tahrir Defter, "Petreve sele", i.e. "Petrevo selo", seems to support this hypothesis.

SANU, National Center for Digitization, Cultural Monuments in Serbia: Ostaci tvrđave Gradište-Čajlije The fort is in ruins, of which a donjon tower, and outlines of other buildings, can be identified. The entrance to the city, at the north, was protected by a tower. From that tower, a rampart continued, with another tower, from where a defensive wall stretched to the foot of the hill, towards the Lepenac. Gotovuša is mentioned for the first time in an Ottoman defter (tax register) of 1455, as a great village with 64 Serb houses, and an Orthodox priest.

Historical and linguistic understanding about the patronym and toponym Gruemiri/Gruemirë increased as new, published archival records have become available. Traditionally, in Albanological research it has been seen as compound of grua (woman) and mirë (good). This has led to theories which claim that the name may have been taken after the strong leadership a woman may have held in the tribe in the past. Another theory based in the rendering of the toponym in the defter of Scutari in 1485 as Kuruemira proposes an etymology as a compound of krua (water spring) + mirë (good).

The village was mentioned in an Ottoman defter of 1530, under the name of Ismirdesh, and was described as having 53 households. Harun Yeni, Demography and settlement in Paşa sancaği sol-kol region according to muhasebe-i vilayet-i rumeli defteri dated 1530 [1530 tarihli Muhasebe-i Vilayet-i Rumeli defteri'ne göre Paşa Sancağı sol-kol bölgesinde demografi ve yerleşim], Ankara, 2006, стр. 118. The bigger part of the population of Smerdesh in 19th and in the beginning of 20th century was Bulgarian.Brailsford, H. N. Macedonia: Its Races and Their Future, London 1906, p.

Map of Florina regional unit showing the former Kato Kleines municipality The village was first mentioned in an Ottoman defter of 1468, where it is listed under the name of Kleshtino and described as having ninety- seven households. In 1481, the village possessed two hundred and thirteen households, a church, mills, and a kiln. The Turkish documents suggest a prosperous place, noting the production of vines, walnuts, onions, garlic, cabbage, peas, flax, honey, pigs, and silkworms. In 1845 the Russian slavist Victor Grigorovich recorded Kleshtina (Клештина) as mainly Bulgarian village.

A map of Albania's major rivers The Plain of Torvioll, or the Plain of Shumbat as it is known today, is located in the Lower Dibra region in eastern Albania, north of Peshkopi. It is most famous for being the battlefield for Skanderbeg's first battle against the Ottoman Empire in the Battle of Torvioll which took place on 29 June 1444. According to a defter gathered by the Ottomans in 1467, the region of Lower Dibra included the northern half of Dibran territory.Frashëri, Kristo (2002) (in Albanian), Gjergj Kastrioti Skënderbeu: jeta dhe vepra, p. 139.

Considering the fact that Kosovo was under Ottoman Rule, also Podujevo remained under Ottoman Rule from 1455 to 1912. In the first Ottoman records of the Sanjak of Vučitrn in 1455, we encounter the Nahija of Llap which was the second largest nahija in this sanjak. Nahija had 219 settlements, which includes some villages of today's municipalities of: Mitrovica, Vučitrn, Obilić, about 90% of Prishtina and Podujevo as a whole. In the Defter of Jizya of 1485, Llapi had 5,952 Christian families while in 1488/89 Llapi had 7,399 households.

Their settlement includes the village of Bushat in Shkodër in the Zadrima plain from where the Bushati family came. Another part settled with the tribe of Bukumiri in the would-be territory of the Piperi tribe, where they gradually became part of the new, larger tribe in the late 16th century. In the defter of 1497 they appear as katun Bushat in Piperi with 35 households. The Bushati family traces their origin to the Begaj brotherhood of Bushati that had converted to Islam possibly in the early 17th century.

Zupci is a historical tribe and region in Old Herzegovina, Montenegro. The medieval county of Vrsinje became the domain of the Zupci, while they were not fully formed as a tribe when they were first mentioned. The Zupci had earlier been mentioned as a family or people part of Vrsinje; in 1403 as "homo de Versigna Xubeç", in 1421 as "de Versigne de genere Zubaç", in 1466 as "de Versigne Vlachos Xubci sic dictos". As seen from the Ottoman defter of 1475–77, the Zupci nahija replaced Vrsinje.

He governed over the vilayet of the same name (the Pavlo Kurtik vilayet) one of 9 vilayets of the Arvanit-ili province until 1466. In the 1431–1432 defter, Pavlo Kurtik held a timar of 26 villages subordinate to his son, Isa. The terms tahvil and vilayet-i Pavlo Kurtik shows that Pavlo Kurtik held the region before the Ottoman administration. His sons converted into Islam and became subaşi, a royal or administrative title in the Ottoman Empire similar to lord or sheriff, of various Ottoman subdivisions throughout Ottoman Albania.

During the Ottoman era, a Muslim village called Jeida existed here.from personal name. In Arabic it means "long-necked", according to Palmer, 1881, p. 109 It was mentioned in the Ottoman defter for the year 1555-6, named Jayda, located in the Nahiya of Tabariyya of the Liwa of Safad, and with its land designated as Ziamet land.Rohde, 1979, p. 82 The village appeared as Geida on the map which Pierre Jacotin compiled in 1799.Karmon, 1960, p. 163 In 1859, the village of Jeida was estimated to have 120 inhabitants, and the tillage was 20 feddans.

The earliest known Ottoman Turkish defter that mentions the Šokci dates from 1615, a ferman by sultan Ahmed I, dated Safer 9, 1024 according to the Islamic calendar, in which he referred to them as the population of the "Latin faith" whose "religion is completely different from the faith of the Serbs, Greeks and Vlachs". They are also mentioned in the documents of the Roman Catholic Church where they requested Jeronim Lučić to become the bishop of Bosnia and Slavonia in 1635, and in one writing from the time when Eugene of Savoy invaded Ottoman territory down to Sarajevo in 1697.

They sold them to Ottoman subaşi, vojvodas, martoloses and Muslims in Trebinje who sold them as slaves. Riđani were registered in the first Ottoman defter (tax registry) of the Sanjak of Herzegovina, as part of the Novi kadiluk (modern-day Herceg Novi). One of the knezes of Riđani in the Ottoman period was Sinan, who was also chieftain of Banjani, and son-in-law of Ali Paša Hercegović. In 1597, envoys of Serbian Patriarch Jovan Kantul and vojvoda Grdan, chieftain of Nikšići and Riđani tribes, reported to Pope Clement VIII about the possibilities to raise an anti-Ottoman rebellion.

The house, which was once the property of the Musiqi and Mulaku families, is located in a village named after Saint Cecilia, registered within the Sanjak of Vushtrri as Çeçelije in the 1537 defter of the Eyalet of Rumelia. It lies on both hillsides beside a valley about northeast of Vučitrn. Several beys from Vučitrn settled here, founding the Berisha that predominates in the area today. A craftsman named Dibran is held in local folklore to have built the house as one of the first of its kind and the first school in the region in the early 17th century.

Hoti was crucial in the defense of Ülgün against Venice. The Ottoman era was followed by the territorial re-organization of the region into the sanjak of Scutari. Hoti was made into the nahiya of the mountains of Hoti, which had 10 settlements (Geg, Tihomir, Mihalina, Ibthosh, Vidagi, Ishbisha, Lubica, Pobrezhan, Bozhan, Oblana) with 195 households in total in the defter of 1485. The actual number of households may be higher as the people from two villages (Ibthosh, Oblana) hid in the mountainous terrain to avoid registration and one village (Ishbisha) appeared to be abandoned altogether.

Another son of Karlo, Muzak, held a little timar in Pavlo-Kurtik during the reign of Mehmed I. Hamza veled-i Karli, who was later a lord of a timar in Altun-ili (Ibalea), was most likely a son of Muzak. One of the Christian spahi who held larger timars in Pavlo-Kurtik was Dimitri from Prespa, with 9,031 akçe. Dimitri took personal consent and gave his timar to his brother-in-law/son-in-law Ozgur (Sguras). In the defter of the sanjak of Avlona, Murad-beg, the son of Ozgur, holds a great timar in the same region, with 64,729 akçe.

Some of them after the conquest of the region by the Ottoman Empire fled their homeland and settled in Venetian territories, Kotor in particular. The tribe appears as part of the communities who paid taxes to Đurađ Crnojević who was an Ottoman vassal. In the defters of the Sanjak of Montenegro from 1521 to 1582/3 under Skender Bey Crnojević, they are listed as a distinct nahiya. In the 1521 defter, their settlements were Vranići, Kosići, Bjeločani, Spuž, Bogišići, Radonjići, Grlov Kuk, Pavlovići, Vladovići, Lješevići, Jednoši, Lužnica Zur, Kalođurđevići and Zagreda and had a total of 150 households.

In the 14th century, after the defeat of the Serbian Empire by the Ottomans, the Western Balkans became a collection of independent feudal states. After the Battle of Savra (1385) the Ottoman Empire absorbed the area of what is now the State of Albania. As an official in the Ottoman Empire Pavlo Kurtik is first mentioned in the first Ottoman defter (the official record of the Empire) of the Sanjak of Albania, dated 1431–1432. He entered Ottoman service shortly after 1400, and was one of few pre-Ottoman, Christian feudal lords along with his brother Karl Kurti(k).

From late 80's till his death, he frequently wrote for major Turkish scholarly journals such as Birikim, Toplum ve Bilim, Virgül, and Defter. He was a polyglot, his fields of interest ranged from literary criticism to the cinema of Dziga Vertov. He significantly contributed to the rise of interest in the philosophy of Gilles Deleuze and Baruch Spinoza through a variety of translations and lecture series. His political commitments inspired him to take part in the founding of Autonomist political/artistic collective Körotonomedya in 1994 with other Ankara-based scholars, students and artists of that time.

In 1426 Albanian nobleman Gjon Kastrioti and his three sons (one being Skanderbeg) donated the right to the proceeds from taxes collected from the villages Rostuša and Trebište and from the church of Saint Mary, which was in one of them, to Hilandar. In an Ottoman defter from 1467, the village of Trabšta is mentioned together with Rostuša as part of the Reka vilayet. According to this document, the village then had 15 Christian Orthodox families. In 1519, 55 Christian Orthodox families were recorded in the village, while in 1583, the village had 41 Christian Orthodox families and 5 Muslim families.

Soon after the Ottoman conquest of the Balkans, in 1430, it is included in the Ottoman tax registry, Tahrir Defter, where it is listed as Mramor (Turk.: Miramor, Mromor), as a first name, and as Petrevo selo (Turk.: Betreve sele) - as a second. Since for the time being the Ottoman administration have preserved the existing economy structures of the previous governments together with their tax systems from the pre-Ottoman period, it is quite likely that under the name Mramornitza or Mramor, Petrevene has been the center of the district, probably called also Mramornitza, even during the Second Bulgarian State.

During the entire 18th century, Muslims were still a minority among the Albanian population of the region, and became the majority only in the second half of the 19th century. Estimates based on the defter of 1875 show that Muslim Chams had surpassed Orthodox Chams in numbers. In a number of cases however, only one person, usually the oldest male member of the family, converted into Islam, in order not to pay taxes, while all other members remained Christians. As a result, historians argue that the Cham Albanians were either Christian or Crypto-Christian as late as the first half of the 19th century.

The settlement was first mentioned in an Ottoman defter of 1481, under the name of Kučkovjani, and was described as having sixty-seven households. The locals of the village produced many freshly-grown crops that were kept or sold in the Florinian markets, like garlic and onions.Kravari, Vassiliki (1989) (in French). Villes et villages de Macédoine occidentale. Réalités byzantines. 2. Paris: Editions P. Lethielleux. p. 290. . The village had approximately 100,000 kg of wheat, 150,000 kg of corn and 25,000 kg of rye at one point in time. The houses were said to have been made from hay and soil, which as a result created a type of brick.

Other non-canonical Samaritan religious texts include the Memar Markah (Teaching of Markah) and the Defter (Prayerbook)—both from the 4th century or later. The people of the remnants of the Samaritans in modern-day Israel/Palestine retain their version of the Torah as fully and authoritatively canonical. They regard themselves as the true "guardians of the Law." This assertion is only re-enforced by the claim of the Samaritan community in Nablus (an area traditionally associated with the ancient city of Shechem) to possess the oldest existing copy of the Torah—one that they believe to have been penned by Abisha, a grandson of Aaron.

Mrkojevići's first group the pravi Mrkojevići formed the first nucleus, whose name eventually extended to the whole tribal region. In the defter of 1485 of the Sanjak of Scutari we have the first exact population records about Mrkojevići. It formed the nahiya of Merkodlar which is marked as one single settlement with 140 households. In comparison to the demographic data of southern Montenegro and northern Albania whose settlements rarely had more than 100 households at the time, this settlement, which was probable spread around smaller clusters, was one of the biggest settlements in the borderlands of the Ottoman Empire and the Venetian coastal cities.

Eastern Europe: An Introduction to the People, Lands, and Culture, Richard C. Frucht, , ABC-CLIO, 2005, p. 803. Another major reason for converting to Islam was the well-organized taxation system based on religion.Taxation in the Ottoman Empire Major taxes were the Defter and İspençe and the more severe haraç whereby a document was issued which stated that "the holder of this certificate is able to keep his head on the shoulders since he paid the Χαράτσι tax for this year..." All these of course were waived if the person would convert and become Muslim,.Νικόλαος Φιλιππίδης (1900). Επίτομος Ιστορία του Ελληνικού Έθνους 1453–1821.

The name Sajlovo/Isailovo is of Slavic origin, which indicates that these settlements were initially inhabited by Slavs. In the 16th century, the village was destroyed and later Ottoman defters mention Gornje Sajlovo as a heath that was inhabited by people, but not in the form of a settlement. In 1554, an Ottoman defter recorded that Sajlovo had three houses that paid taxes, while by 1570, the number of houses that paid taxes had increased to seven. However, since Ottoman defters did not record houses that were liberated from paying taxes, these records do not show the correct number of inhabitants in the area.

The process of Islamization of the Chams (the population of Chameria) started in the 16th century, but it reached major proportions only in the 18th and 19th centuries. According to the population census (defter) of 1538, the population of the region was almost entirely Orthodox, with only a minority, estimated less than five per cent, having converted to Islam. The main instigator for the beginning of mass conversions in the region were the draconian measures adopted by the Ottomans after the two failed local revolts, in which both Christians and the Muslim (then) minority participated. In their wake, the Ottoman pashas tripled the taxes owed by the non-Muslim population, as they regarded the Orthodox element a continuous.

The župa of Gradačac was first mentioned in 1302, while the town's first written mention dates from 1465 (also as Gračac). The town became part of the Ottoman Empire in 1512, its nahija (municipality) was first recorded in the defter of 1533, while its kadiluk (county) was recorded in 1634. In 1701 the settlement was given the status of a palanka (city), and it became the headquarters of a military captaincy in 1710. The captains of the Gradaščević family led the development of the city, and the most famous of them, Husein-kapetan Gradaščević or Zmaj od Bosne ("Dragon of Bosnia"), led an uprising that raised to arms most of the Bosnian captains in 1831.

Kaçanik was captured by the Ottomans in the 1420s. At that time Kaçanik was only a village registered by the Ottomans in 1455 defter as nahiyah. Kaçanik was founded by Koca Sinan Pasha, who erected a tower, the town mosque which exists even today, a public kitchen for the poor (imaret), a school near the mosque, two hane (inns similar to caravanserais), one Turkish bath (hammam), the town fortress and a few mills on the Lepenci river. Kaçanik became known administratively as a town by the end of the 16th century, and up to year 1891 it was a part of the Ottoman Sanjak of Üsküb, which again belonged to the Kosovo Vilayet of the Ottoman Empire.

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Bogovađa was repaired by Hadži-Ruvim, hegumen Vasilije Petrović and jeromonah (priest-monk) Hadži-Đera over the years, with work starting on 13 June 1791. Hadži-Ruvim's trip to Sarajevo in March 1792 is shrouded in mystery, and three hypotheses have been proposed for the reasons behind his visit. One is that he went to collect funds for the reconstruction of Bogovađa; that he feared for his life and took refuge in Bosnia; or that went to retrieve the stolen defter of Voljavča. A new theory is that he went to Sarajevo to recruit builders for Bogovađa, although the other three theories should not be neglected, as noted by the historian Vladimir Krivošejev.

Its oldest and original name, as it is recorded in Turkish defter in early 16th century, reads Pridol. In this form the name with rare precision explains the position of the natural location of the village, on the border between the highlands of Ozren mountain and spacious plains formed by valley of the river Bosna, very extended around Doboj, and valley of Usora mouth . Because the settlement is located on the edge of highlands, just above the plains, medieval man of Slavic linguistic background very well and accurately determined the name Pridol . Speaking of names of villages in historical documents that mentions this village, there is another Turkish document, written at the beginning of the 18th century, in 1711.

He wrote his novel Büyük Gözaltı ("The Great Detention") in 1972, which narrates his experience in the prison following the 1971 Turkish coup d'état and is considered as the first of its sort relating to the period. It brought to Altan the Orhan Kemal Novel Award in 1973. In addition to his numerous writings and books, Çetin Altan also wrote theatre plays such as Çemberler ("Circles"), Mor Defter ("The Purple Notebook"), Suçlular ("The Convicted") in 1965, Dilekçe ("The Petition") and Tahteravalli ("The Seesaw"). Furthermore, he has two essays, Aşk, Sanat ve Servet ("Love, Art and Wealth") and Atatürk’ün Sosyal Görüşleri ("The Social Views of Atatürk") in 1965, as well as a humor book, Zurnada Peşrev Olmaz ("There is No Prelude in the Clarion").

The village first appears in two chysobulls of the Serbian Tsar Stefan Dušan preserved in the archives of Treskavec monastery near Prilep. The documents, dated to 1343-44 and 1344–45, mention the village under its Aromanian name Klbasnicu in connection with a transhumant "route of the Vlachs," a toponym (vlaški pat) preserved today for a footpath following the crest of a hill to the west of the village. An Ottoman defter of 1481 records eighty households in the village. In the book “Ethnographie des Vilayets d'Adrianople, de Monastir et de Salonique”, published in Constantinople in 1878, that reflects the statistics of the male population in 1873, Kladochnitza was noted as a village with 40 households and 110 male Bulgarian inhabitants.

Dujakë has been occupied since very early times, yielding archaeological evidence found during construction work on the farms and highway. An Ottoman defter (tax record) from 1485 records the village, as discussed in Austrian historian Karl Kaser’s Der Mythos vom Wandervolk der Albaner: Landwirtschaft in den albanischen Gebieten, noted as follows: > The following is noted: Dujak (1485)~60 livestock~600 kg of flour or 60 > acres taxed to the Ottoman Empire~79% plowed with corn~10% plowed with > beans~while on the rest are cultivated wheat, barley, and grapes. Austrian historian Dr. Joseph Müller noted in 1844 that there were 40 Albanians living in Dujakë. However, by 1930, the League of Nations noted significant displacement during the Yugoslav colonization of Kosovo there.

Tetovo 1913 Tetovo was founded in the early 14th century as a small medieval settlement around the Sveta Bogorodica (Holy Mother of God) church. At the end of that century, Tetovo and the surrounding area fell under the rule of the Ottoman Empire.Thammy Evans, Philip Briggs, Bradt Travel Guides, 2019, North Macedonia, , p. 164. According to the 1455 defter records, Tetovo had an Albanian presence. official Ottoman statistics of Nahiya Tetovo, in 1452 there were 146 Christian households and 60 Muslim, 1453 the population consists of 153 Christian and 56 Muslim families, and in 1468 – 180 Christian and 41 Muslim families, in 1545 there were 99 Christian and 101 Muslim families (38 were islamicised), in 1568 there were 108 Christian and 329 Muslim (184 islamicised).

Streep's emotional dramatic performance and her apparent mastery of a Polish accent drew praise. \- William Styron wrote the novel with Ursula Andress in mind for the role of Sophie, but Streep was determined to get the role. Streep filmed the "choice" scene in one take and refused to do it again, finding it extremely painful and emotionally exhausting. That scene, in which Streep is ordered by an SS guard at Auschwitz to choose which of her two children would be gassed and which would proceed to the labor camp, is her most famous scene, according to Emma Brockes of The Guardian who wrote in 2006: "It's classic Streep, the kind of scene that makes your scalp tighten, but defter in a way is her handling of smaller, harder-to-grasp emotions".

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After 1479, the area came under Ottoman control. In the Ottoman defter of the Sanjak of Scutari in 1485, Kuči appears as a nahiye for the first time in its modern location. At this point, the nahiye of Kuči comprised communities that later formed two different administrative units and bajraks: Kuči and Triepshi. The total number of households in the eight settlements of the nahiya were 253. These (with household numbers in brackets) were: Pantalesh (110), Brokina (12), Bardhani (25), Radona (55), Bankeq (11), Stani (24), Bytidosi (11), Llazorçi (5). Llazorçi was a settlement of another small tribe, the Lazori who appear as part of the Albanian katun in 1330. By 1485, they had moved northwards with the Kuči brotherhoods. Bankeq and a part of Bytidosi are related with the historical region of Triepshi.

A Jewish presence in community in İzmir is attested in Ottoman provincial surveys (tahrir defter) as of 1605 and in provenance of Selanik. But the core Jewish population of the city grew rapidly and soon, to reach at an estimated 7,000 in 1631 and to 15,000 in 1675, around the time Sabbatai Zevi proclaimed himself as messiah and thus sowed the seeds of a deep and lasting crisis and scission within the community. Concentrated at first in today's Kemeraltı bazaar area and pulsating along with the entire population of Ottoman İzmir, the more well-to- do Jewish residents of the city increasingly chose to live in the resort-like environment of Karataş as of 1865 when the area was officially opened for residential use. The history of the Jewish community of İzmir was generally marked with stability despite the successive turmoils Turkey has been through.

A nim çift was half of that area (or half a yoke of oxen); a çiftli bennak was an area less than half; these terms match the Byzantine zeugarion, boidaton, and aktemon - and the rates of tax were initially similar. In the 15th and 16th centuries, most taxpayers in the Ottoman empire paid resm-i çift at a rate somewhere between 22 and 70 akçe; this could have been collected by a sipahi, as either a tax in kind or a cash tax. However, later centralised tax reforms led to cash payments of avâriz and nüzül replacing resm-i çift; this transition had begun by 1640. A typical defter record from the village of Eyucek in Antep shows that çiftliks held 10 çift, taxed at 40 akçe per çift, totalling 400 akçe; this, along with most of the village's other taxes (mostly taxes on individual crops), was paid to the fiefholder.

For example, in 1974 Selami Pulaha who translated from Ottoman Turkish and published the defter of the Sanjak of Scutari of 1485, found that in the nahiya (community) of Kuçi (which included Trieshi), the settlement of Bankeq is found and in the nahiya of Hoti, the settlement of Geg with a Stanash Keqi at its head. These toponyms reflect the tradition of Ban Keqi, who was the founder of the Trieshi tribe and that of Geg Lazri, direct ancestor of the tribe. Further analysis of population data and historical records have shown that while the Hoti lived by the early 15th century in their present area, the Hoti as a territorial-tribal unit of the same settlement area as today, would consolidate in the mid-to-late 15th century. For example, in 1455 settlements that later were part of the Hoti tribe appear in Venetian records as distinct from them, a fact reflected in the oral tradition about the Anas.

The publication of the Ottoman defter of the sanjak of Scutari in 1974 marks the publication of the first historical record about the people of Kelmendi, their anthroponymy, toponymy and social organization. In the early centuries of Kelmendi, in the 15th and 16th centuries the only information that is mentioned about them is their language, ethnic group and religion. As Catholic bishop Frang Bardhi writes in his correspondence with the Roman Curia, they belong to the Albanian nation, speak Albanian, hold our holy Roman Catholic beliefs. The first writing about Kelmendi's area of origin is from Franciscan missionary, Bernardo da Verona who in 1663 wrote that it is not easy to make comments about Kelmendi's origin, but it has become customary to say that they came from Kuči or one of the neighbouring tribes.. The second commentary about Kelmendi's place of origin comes in 1685 in a letter by Catholic archbishop Pjetër Bogdani who writes that according to oral stories the progenitor of Kelmendi came from the Upper Morača.

"Nikolaos Konemenos takes a different approach, by not denying his Albanian identity, although he participated in Greek public life. He accepts this identity and embodies it, without excluding the other identity: κι εγώ είμαι φυσικός Αρβανίτης, επειδή κατάγομαι από τα' χωριά της Λάκκας (Τσαμουριά) και είμαι απόγονος ενός καπετάν Γιώργη Κονεμένου 'λ που εμίλειε τα' αρβανίτικα κι όπου ταις αρχαίς του προπερασμένου αιώνος... είχε καταιβεί κι είχε αποκατασταθεί στην Πρέβεζα...[I too am a natural Albanian, because I originate from the villages of Lakka (Tsamouria) and I’m a descendant of a kapetan Giorgis Konemenos, who spoke Albanian and who at the beginning of the last century... had come down and had settled in Preveza]. The spelling mistakes in this passage are a good indicator of what is happening." The process of Islamization of the Chams started in the 16th century, but it reached major proportions only in the 18th and 19th centuries. According to the population census (defter) of 1538, the population of the region was almost entirely Orthodox, with only a minority, estimated less than five per cent, having converted to Islam.

An estimated 320 boys were taken to become janissaries (devşirme). Approximately 700 girls and young women were taken to serve as the wives of Ottoman soldiers and their commanders.Dusan T. Batakovic, "Kosovo and Metohija Under the Turkish Rule" The siege and its aftermath were described in Memoirs of a Janissary, written in 1490—1501 by Novo Brdo resident Konstantin Mihailović, who was one of the boys taken. Exploitation of the surrounding mines continued under the Ottomans, though operations were significantly diminished due to the lack of a professional work force and deteriorating conditions that had caused a steep decline of the town since 1455. According to defters for 1477 and for the period from 19 August 1498 to 7–8 August 1499, Novo Brdo was a completely Christian town, without a single Muslim, and contained 887 homes in total, out of which 78 were new. Of the approximately 5,000 inhabitants, 73 were miners and craftsmen. A defter for the Vučitrn sanjak, dated 4 January 1526, registered 514 homes, of which 139 were Muslim. KFOR MSU patrol vehicle, in front of the fortress, checking the area to deter illegal activities on the site (2019).