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49:= 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.
216:
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
52:
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
233:, 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".
377:(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.
248:
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
356:
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"
212:. 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
696:
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
269:
laws. This helped the
Albanian mountain tribes to preserve their way of life, identity, and neutrality in the face of external centralizing administration.
373:(lit. "Interpretations"). The interpretation of the Oral Torah is thus considered as the authoritative reading of the Written Torah. Further,
630:
Lafe, Genc (2021). "On the semantic evolution of
Albanian motër 'sister' and vajzë 'girl' in the context of the Albanian extended family".
42:
Many cultures have an oral law, while most contemporary legal systems have a formal written organisation. The oral tradition (from the
240:, in accordance with certain requirements of socio-economic development. According to some historical sources, the government of the
236:
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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702:. Ius Gentium: Comparative Perspectives on Law and Justice. Vol. 3. Springer Verlag. pp. 201–215.
158:(in most modern western legal systems, some dispositions can be issued by word in given cases of emergency).
229:. 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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361: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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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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457:
442:
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The
Chronology of Oral Tradition: Quest for a Chimera
617:
Goody, J., & Watt,I., ? in J. Goody (ed.),
481:
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663:(in Italian). Religioni e Società. pp. 137–152.
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Indo-European Language and Culture: An Introduction
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670:"Of Time, Honor, and Memory: Oral Law in Albania"
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773:
725:Oral Tradition:A Study in Historical Methodology
127:From a legal point of view, an oral law can be:
517:"Zhvillimi historik i Kanunit të Labërisë, in
365:תורה שבעל פה) was ultimately recorded in the
16:Code of conduct transmitted by oral tradition
208:, which has directed all the aspects of the
625:Story of the Jewish People - The Jewish Law
311:. Unsourced material may be challenged and
95:. Unsourced material may be challenged and
699:The Rule of Law in Comparative Perspective
519:Mbledhja e Normave të Kanunit të Labërisë
331:Learn how and when to remove this message
217:a cross-religious effectiveness over the
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115:Learn how and when to remove this message
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619:Literacy in Traditional Societies
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352:maintains that the books of the
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603:. Rowman & Littlefield.
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723:Vansina, J., (tr. Wright),
597:Galaty, Michael L. (2018).
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732:Oral Tradition as History
644:10.1285/i22804250v10i1p75
570:Fortson, Benjamin Wynn IV
525:kanunilaberise.tripod.com
170:(ordinarily producing a
659:Rushani, Mirie (1997).
412:Uncodified constitution
210:Albanian tribal society
668:Tarifa, Fatos (2008).
369:(lit. "Learning") and
186:Albanian customary law
231:Indo-European studies
305:improve this section
89:improve this section
764:Tonkin, Elizabeth,
759:Oral Historiography
737:Finnegan, Ruth H.,
565:10 (1970), 195–201.
548:, pp. 137–140.
451:, pp. 101–102.
418:Citations and notes
363:Torah she-be'al peh
261:, and subsequently
768:(Cambridge, 1992).
689:10.1353/ort.0.0017
563:History and Theory
359:Torah she-bi-khtav
225:common to all the
27:in use in a given
741:(Cambridge, 1977)
734:(Wisconsin, 1985)
709:978-90-481-3748-0
621:(Cambridge, 1968)
589:978-1-4443-5968-8
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761:(London, 1982)
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727:(London, 1965)
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638:(1): 75–96.
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529:. Retrieved
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488:Fortson 2010
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303:Please help
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259:Ecclesiastic
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204:traditional
200:is a set of
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87:Please help
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683:(1): 3–14.
531:12 November
476:Tarifa 2008
449:Galaty 2018
149:obligations
776:Categories
556:References
407:Revelation
387:Common law
345:Oral Torah
273:In Judaism
223:pagan code
176:punishment
652:2280-4250
500:Lafe 2021
371:Midrashim
292:does not
255:Byzantine
246:Byzantine
219:Albanians
180:the Mafia
76:does not
572:(2010).
381:See also
202:Albanian
172:sentence
33:religion
21:oral law
632:Palaver
375:Halakha
313:removed
298:sources
267:Ottoman
97:removed
82:sources
47:tradere
29:culture
797:Custom
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397:Hadith
367:Talmud
354:Tanakh
263:Sharia
145:rights
137:custom
673:(PDF)
251:Roman
242:Roman
238:norms
198:Kanun
168:judge
141:legal
139:with
135:, or
133:habit
44:Latin
23:is a
704:ISBN
648:ISSN
605:ISBN
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533:2021
296:any
294:cite
265:and
244:and
196:The
147:and
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307:by
156:law
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