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60:= to transmit) is the typical instrument of transmission of the oral codes or, in a more general sense, is the complex of what a culture transmits of itself among the generations, "from father to son". This kind of transmission can be due to lack of other means, such as in illiterate or criminal societies, or can be expressly required by the same law.
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is an indication of ancient origins. Strong pre-Christian motifs mixed with motifs from the
Christian era reflect the stratification of the Albanian customary law across various historical ages. The Kanun has held a sacred – although secular – longstanding, unwavering and unchallenged authority with
63:
There has been a continuous debate over oral versus written transmission, with the focus on the perceived higher reliability of written evidence, primarily based on the "linear world of academia" where only written down records are accepted. However, "standard" theories of orality and literacy have
244:, reflecting many legal practices of great antiquity. It has been pointed out that "The laws governing such matters as hospitality, the rights of the heads of households, marriage, blood-feuds and payment of damages find precise echoes in Vedic India and ancient Greece and Rome".
388:(lit. "The Path", frequently translated as "Jewish Law") is based on a written instruction together with an oral instruction. Jewish law and tradition is thus not based on a literal reading of the Tanakh, but on the combined oral and written tradition.
259:
empire had to recognize autonomous customary laws to the various local communities for their self-administration. In this context, during different periods, Albanian customary laws were implemented in parallel with
367:
were transmitted in parallel with an oral tradition, as relayed by God to Moses and from him handed on to the scholarly and other religious leaders of each generation. Thus, in
Judaism, the "Written Instruction"
223:. For at least the last five centuries and until today, Albanian customary laws have been kept alive only orally by the tribal elders. The success in preserving them exclusively through
707:
Trnavci, Genc (2010). "The
Interaction of Customary Law with the Modern Rule of Law in Albania and Kosova". In Sellers, Mortimer; Tomaszewski, Tadeusz (eds.).
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has eventually to be put into effect. Some oral laws provide all these elements (for instance, some codes of conduct in use among criminal associations like
280:
laws. This helped the
Albanian mountain tribes to preserve their way of life, identity, and neutrality in the face of external centralizing administration.
384:(lit. "Interpretations"). The interpretation of the Oral Torah is thus considered as the authoritative reading of the Written Torah. Further,
641:
Lafe, Genc (2021). "On the semantic evolution of
Albanian motër 'sister' and vajzë 'girl' in the context of the Albanian extended family".
53:
Many cultures have an oral law, while most contemporary legal systems have a formal written organisation. The oral tradition (from the
251:, in accordance with certain requirements of socio-economic development. According to some historical sources, the government of the
247:
Over time, Albanian customary laws have undergone their historical development, they have been changed and supplemented with new
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relevance or when the formal law expressly refers to it (but in this latter case, it is properly an indirect source of legal
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as long as it shows some efficacy, therefore it needs that the law is public, the human action is evaluated by a
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713:. Ius Gentium: Comparative Perspectives on Law and Justice. Vol. 3. Springer Verlag. pp. 201–215.
169:(in most modern western legal systems, some dispositions can be issued by word in given cases of emergency).
240:. The northern Albanian customary law is among the Albanian literary monuments that are of interest to
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do have a well known law, a judge, a condemnation), while others usually miss some of them.
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or community application, by which a body of rules of human behaviour is transmitted by
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372:תורה שבכתב) comprises the Torah and the rest of the Tanakh; the "Oral Instruction" (
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and effectively respected, or the single rule that is orally transmitted.
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Finnegan, Ruth H., A Note on Oral
Tradition and Historical Evidence, in
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La vendetta ed il perdono nella tradizione consuetudinaria albanese
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Memory and Nation
Building: From Ancient Times to the Islamic State
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according to the general interpretation of the law) and then a
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An oral law, intended as a body of rules, can be admitted in
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777:
Narrating our Pasts: The Social
Construction of Oral History
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a spoken command or order that has to be respected as a
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Oral Poetry: Its Nature, Significance and Social
Context
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468:
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The
Chronology of Oral Tradition: Quest for a Chimera
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Goody, J., & Watt,I., ? in J. Goody (ed.),
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674:(in Italian). Religioni e Società. pp. 137–152.
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Indo-European Language and Culture: An Introduction
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681:"Of Time, Honor, and Memory: Oral Law in Albania"
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784:
736:Oral Tradition:A Study in Historical Methodology
138:From a legal point of view, an oral law can be:
528:"Zhvillimi historik i Kanunit të Labërisë, in
376:תורה שבעל פה) was ultimately recorded in the
27:Code of conduct transmitted by oral tradition
219:, which has directed all the aspects of the
636:Story of the Jewish People - The Jewish Law
322:. Unsourced material may be challenged and
106:. Unsourced material may be challenged and
710:The Rule of Law in Comparative Perspective
530:Mbledhja e Normave të Kanunit të Labërisë
342:Learn how and when to remove this message
228:a cross-religious effectiveness over the
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126:Learn how and when to remove this message
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363:maintains that the books of the
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734:Vansina, J., (tr. Wright),
608:Galaty, Michael L. (2018).
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743:Oral Tradition as History
655:10.1285/i22804250v10i1p75
581:Fortson, Benjamin Wynn IV
536:kanunilaberise.tripod.com
181:(ordinarily producing a
670:Rushani, Mirie (1997).
423:Uncodified constitution
221:Albanian tribal society
679:Tarifa, Fatos (2008).
380:(lit. "Learning") and
197:Albanian customary law
242:Indo-European studies
316:improve this section
100:improve this section
775:Tonkin, Elizabeth,
770:Oral Historiography
748:Finnegan, Ruth H.,
576:10 (1970), 195–201.
559:, pp. 137–140.
462:, pp. 101–102.
429:Citations and notes
374:Torah she-be'al peh
272:, and subsequently
779:(Cambridge, 1992).
700:10.1353/ort.0.0017
574:History and Theory
370:Torah she-bi-khtav
236:common to all the
38:in use in a given
752:(Cambridge, 1977)
745:(Wisconsin, 1985)
720:978-90-481-3748-0
632:(Cambridge, 1968)
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540:. Retrieved
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314:Please help
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270:Ecclesiastic
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694:(1): 3–14.
542:12 November
487:Tarifa 2008
460:Galaty 2018
160:obligations
787:Categories
567:References
418:Revelation
398:Common law
356:Oral Torah
284:In Judaism
234:pagan code
187:punishment
663:2280-4250
511:Lafe 2021
382:Midrashim
303:does not
266:Byzantine
257:Byzantine
230:Albanians
191:the Mafia
87:does not
583:(2010).
392:See also
213:Albanian
183:sentence
44:religion
32:oral law
18:Oral Law
643:Palaver
386:Halakha
324:removed
309:sources
278:Ottoman
108:removed
93:sources
58:tradere
40:culture
808:Custom
717:
661:
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597:
408:Hadith
378:Talmud
365:Tanakh
274:Sharia
156:rights
148:custom
684:(PDF)
262:Roman
253:Roman
249:norms
209:Kanun
179:judge
152:legal
150:with
146:, or
144:habit
55:Latin
34:is a
715:ISBN
659:ISSN
616:ISBN
595:ISBN
544:2021
307:any
305:cite
276:and
255:and
207:The
158:and
91:any
89:cite
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318:by
167:law
102:by
30:An
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