Albanian heritage was honored in 2005 with the inscription on the World Heritage List of the Museum-City of Gjirokastra, which is an exceptional example of a bygone society and a way of life that has almost disappeared. In July 2005, the other Albanian site inscribed on the World Heritage List, the archaeological site of Butrint, was removed from the List of World Heritage in Danger as a result of a joint effort between UNESCO and the Albanian authorities to protect and conserve it.
The protection of cultural heritage in Albania is a priority of the Ministry of Culture, Youth and Sport which shares responsibility for heritage with the Academy of Science.
- In 1998, a Directorate for Cultural Heritage was established within the Ministry of Culture, Youth and Sports, in order to improve the management of Albania's tangible and intangible cultural heritage.
- The National Centre of Folklore Activities (NCFA) was founded in 1994. It is a state institution whose main task is the coordination, promotion and organisation of regional and national activities in the field of traditional culture, in cooperation with cultural associations in Albania, Kosovo, Montenegro, Macedonia and Diaspora.
- The documentation and archiving work is done by the Institute of Folk Culture (IFC) of the Albanian Academy of Sciences.
- Several Folk Festivals are held in different regions of Albania on regular basis, the most important of them being the National Folk Festival of Gjirokastra.
Albanian Folk Iso-polyphony
Traditional Albanian polyphonic music can be divided into two major stylistic groups as performed by the Ghegs of northern Albania and the Tosks and Labs living in the southern part of the country. The term iso is related to the ison of Byzantine church music and refers to the drone accompanying polyphonic singing.
The drone is performed in two ways: among the Tosks, it is always continuous and sung on the syllable ’e’, using staggered breathing, while among the Labs, the drone is sometimes sung as a rhythmic tone, performed to the text of the song. Rendered mainly by male singers, the music traditionally accompanies a wide range of social events, such as weddings, funerals, harvest feasts, religious celebrations and festivals such as the well-known Albanian folk festival in Gjirokastra.
Albanian iso-polyphony is characterized by songs consisting of two solo parts, a melody and a countermelody with a choral drone. The structure of the solo parts varies according to the different ways of performing the drone, which has a great variety of structures, especially in the popular style adopted by all groups performing this music.
Over the last few decades, the modest rise of cultural tourism and the growing interest of the research community in this unique folk tradition have contributed to the revival of Albanian iso-polyphony. However, the tradition is adversely affected by poverty, the absence of legal protection and the lack of financial support for practitioners, threatening the transmission of the vast repertoire of songs and techniques.
The rural exodus of young people to the bigger cities and abroad in search of jobs compounds this danger. Given these conditions, at the present time, the transmission of this tradition is maintained through professional folk artists, rather than within the family structure.
The Law on Cultural Heritage was adopted in 2003, and the Law on Museums in 2005, creating a national legal framework for the safeguarding of cultural heritage, including the intangible heritage.
Find this law at:
Consider ancient Greece and its ruins, and images of Athens and idyllic little Aegean islands come to mind. Albania, bordering the northwestern corner of Greece, probably does not. Small, poor, and often overlooked, Albania was important to ancient Greece as the region where many successful colonies flourished. Greek archaeological remains piqued the curiosity of excavators as early as the beginning of the nineteenth century, and interest in what lies beneath Albania's soil has only continued to grow since then. When Albania was under Communist rule, the state provided much support for archaeological work. Despite a temporary lapse after the fall of Communism in 1990, today archaeologists from Europe and America are working with their Albanian colleagues to excavate the country's prehistoric, classical, and later sites.
Greeks established colonies in the region between the mid-eighth and mid-sixth centuries B.C. when it was already populated by the Illyrians, who had arrived ca. 1000 B.C. Divided into tribes and clans, these people were adept at raising cattle, farming, and metalworking. The Greek historian Polybius (ca. 205-125 B.C.) says that the Illyrians were excellent shipwrights. They were also particularly skillful in piracy, and during the third and second centuries B.C., enslaved captives and booty were a large source of revenue for the country.
The first--and perhaps the most important--of Greece's colonies in Albania was founded at Epidamnus in 627 B.C. by Greeks from Corcyra (present-day Corfu) and Corinth. Greek and Roman authors called it "the Admirable City" for its temple, statues, and other monuments. Fertile soil and a large seaport accounted for the colony's prosperity and success in commerce. Growth brought to the lower classes wealth and asubsequent desire to have more of a government voice, leading to a civil war between the small ruling class (oligarchs) and most of the population.
The people requested Corinth's assistance in battle, while the oligarchs sought aid from Corcyra. Corinth was allied with Sparta and Corcyra, upon this request, applied for aid from Athens. Therefore, the intervention of Corinth on the side of the people and Corcyra on the side of the oligarchs led to the deeper conflict between Athens, Sparta, and their respective allies known as the Peloponnesian War.
The early success of Epidamnus led to more Hellenic colonies in the region. Butrint, situated on a hill in southern Albania, was founded by colonists from Corfu in the sixth century B.C. Its original name, Buthrotum, literally means "place with much cattle and grazing land." By the fourth century B.C., Butrint had expanded greatly and included a 5,000-seat theater. In the Aeneid, Vergil claims that the city was founded by Aeneas himself. Another significant colony, Apollonia, was named after the god Apollo. It was founded in 588 B.C., also by Greeks of Corfu, and it prospered because of its role as a link between Brundisium (now Brindisi) in Italy and southern Albania. Many smaller Greek settlements were established around Albania during this time, but Epidamnus, Butrint, and Apollonia were the most important.
The colonies flourished into the Roman period, yet it was during the Hellenistic Age that they reached their peak. From the fourth to the second centuries B.C., the colonies (composed of both Greeks and Illyrians) became centers of art, intellectual development, music, and theater. Apollonia was particularly noted for its philosophy school.
Albania's rich archaeological record has been explored for nearly two centuries. Ali Pasha, the Ottoman viceroy who governed this region, encouraged early archaeological excavation at Nikopolis in Albania around 1812. His excavation, ordered after his friend Peter Oluf Brøndsted pointed out a place where he thought a temple might be buried, was not academic in nature. Pasha simply wished to have any treasures that were found in the area. Eventually, excavated marble was transported to his palace. Pasha also pocketed one of the coins that was found.
Formal investigation and recording of Albania's archaeological monuments began with Francois Pouqueville, who was Napolean's consul-general to Ali Pasha's court, and Martin Leake, who was the British agent there. Pouqueville's work in Albania and Greece culminated with the 1820-21 publication of his book Voyage dans l'Gréce, comprenant la description ancienne et moderne de l'Epire, de l'Illyrie greque etc. (Voyage Through Greece, Comprising Ancient and Modern Description of Epirus, of Greek Illyrium, etc.). Leake's descriptions of his own archaeological finds appeared in 1835 in the fourth volume of his Travels in Northern Greece. Léon Heuzy and his colleagues led a French mission that worked at Epidamnus and Apollonia in the later nineteenth century, and around the time of the First World War Austrians researched Albanian monuments beginning in North Albania and working south.
A French mission, led by Len Rey, worked throughout Albania from 1924 to 1938 and published its results in Cahiers d'Archéologie, d'art et d'Histoire en Albanie et dans les Balkans (Notes of Archaeology, Art, and History in Albania and in the Balkans).
Albanian archaeological activity increased greatly when the Italian dictator Mussolini sent Luigi Maria Ugolini to work in Apollonia. Mussolini did so in response to the French mission; he was suspicious as to its true motives. Ugolini excavated a few different sites in Albania but passed away in 1936 at only 41 years of age. His legacy, however, led to the formation of the Albanian Institute of Archaeology by Communist dictator Enver Hoxha.
Hoxha was very supportive of archaeology because he wanted to prove the Illyrian origins of Albania as well as glorify Albania's past history. The state provided funding for a building, museum, and even a scientific journal. With the overthrow of the Communist government in 1990 and the institution of democracy in 1991, research saw a temporary lapse. It has since been revitalized, largely thanks to grants given by the Packard Humanities Institute (PHI), which, since 1999, has contributed over $5 million to aid research in Albania. The Butrint Foundation was begun in 1993 by businessmen Lord Rothschild and Lord Salinsbury and works to preserve and improve the Butrint site.
The Foundation receives the grants from the Packard Humanities Institute and uses those funds to manage projects at Butrint and Durres. Programs made possible by the Butrint Foundation and PHI train Albanian students at the University of East Angla to be their nation's future archaeologists. In addition, the National Endowment of the Humanities, the National Geographic Society, and the Institute of Aegean Prehistory have all supported work in Albania.
Archaeologists today are finding remains from all periods, from the Stone Age to the early Christian era. The discovery that most directly relates to the period of the Greek colonies is that of a temple that may indicate the actual location of Epidamnus. Epidamnus, which was also known as Dyrrachium in antiquity, is today Albania's second largest city, Durres. While Durres stands on the site where Epidamnus was thought to have been, until recently the colony's exact location had never been pinpointed archaeologically. Suggestions as to its location came from chance discoveries of statues or inscriptions, but nothing definitive was established until 2001, when University of Cincinnati archaeologists were sent on a rescue excavation project in the area. The mission was necessary because of the continual looting of archaeological sites in the area as well as possible future development. The project's goal was to survey the land and locate archaeological remains before they were destroyed.
Field surface survey, a technique pioneered about 30 years ago by archaeologists including Davis, involves the very measured exploration of the landscape from surface level. Archaeologists slowly walk in rows and carefully document any artifacts they see on the surface, noting their location and time period. An abundance of surface material indicates the existence of a site. In the case of the temple, an area that was located on a coastal ridge's high peak contained cover tiles, large pan tiles, ridge tiles, and fragments of ashlar block, all which suggested that a large building had stood there.
An architectural terracotta fragment in the vicinity (along with the knowledge that other such fragments were found there in the past) further attested the possibility that it was a temple. Black-glaze sherds on the surface were from the Classical and Hellenistic periods. Subsequent excavation by an Albanian team of archaeologists led by Iris Pojani uncovered the temple in November 2002. The placement of the temple on its high elevation point meant that visitors to Epidamnus would be greeted by the sight of one of the colony's most important and impressive civic works. The temple is also quite significant in that it is the only Archaic temple that has been found in the region so far.
While work at Epidamnus has revealed aspects of the Greek colonial period, other projects are bringing to light prehistoric and more modern discoveries. Excavation of the Konispol Cave between 1991 and 1997 was accomplished through collaborative work between the University of Texas at Arlington (under the direction of Karl Petruso) and the Archaeological Institute of Albania (directed by Muzafer Korkuti). The cave, which was most intensely occupied in the Neolithic period (6000-2500 B.C.), provided evidence as to the change in southeastern Europe from a hunting-and-gathering society to an agricultural one.
Another project that produced prehistoric finds, though unexpectedly, was done in the valley of Kryegjata, close to the present-day city of Fier and in the area of Apollonia. This excavation, a collaboration between Davis and University of Cincinnati and archaeologists from the Institute of Archaeology in Albania, was originally a mission to learn about the colony Apollonia. Instead, they found evidence of a settlement much older than that. Said Davis of the discovery, "We had no idea we would be walking into all this prehistoric evidence." The team began with a field surface survey, during which early prehistoric artifacts were found on the ground. Excavation by Davis and Muzafer Korkuti uncovered 14 stone tools that generally are generally associated with Neandertals and so would be dated before 30,000 B.C. Other tools at the site date to the Mesolithic period (generally 8000-6000 B.C.).
Based on the types of tools found, it appears that the function of the site during the earliest part of its occupation (Middle Paleolithic) was probably something akin to a hunting stand or outlook for a larger basecamp. During its occupation in the later Early Upper Paleolithic period, the site was most likely also used for a special purpose associated with a base camp. Many, many more tools on the site were found that date from the Mesolithic period, and the tools suggest a wide range of activity including the fashioning of plant fibers, wood, antler, and bone. Perhaps it was used as a seasonal camp then. What makes this site important is that rather than being inside of a cave, it is an open-air site. Few open-air Paleolithic sites have been investigated in the Balkans, so it has the potential to greatly alter our knowledge of the region's prehistory.
Other recent finds in Albania are from late antiquity. In 2003, a synagogue dating from the fifth or sixth century A.D. was uncovered in Saranda, a coastal town opposite Corfu. It was the first time remains of an early synagogue have been found in that area, and the history of its excavation is also noteworthy. Albanian archaeologists first discovered remains in the area 20 years ago and thought them to be from a house of worship, but prohibition of religion under the tight Communist rule at the time prevented them from exploring it further.
Mosaic finds at the site suggested a Jewish past, leading to a joint project began between Albanian archaeologists from the Institute of Archaeology in Albania and the Hebrew University Institute of Archaeology. The team found exceptional mosaics depicting items associated with Jewish holidays, including a menorah, ram's horn, and citron tree. Mosaics in the basilica of the synagogue show the facade of what resembles a Torah, animals, trees, and other biblical symbols. The structure measures 20 by 24 m and was probably last used in the sixth century A.D. as a church.
The Institute of Archaeology of Albania, part of the Academy of Sciences, engages in collaborative projects such as those mentioned above, but they also conduct their own investigations. Research is divided among three departments: Prehistory, Antiquity, and Late Antiquity/Middle Ages. Noteworthy ongoing projects include the Mallakastra Regional Archaeological Project in the area of Apollonia. As far as the excavation of antiquities is concerned, the Apollonia projects continue with work between the Institute and the French Archaeological and Epigraphic Mission in Albania. Work in the more modern era includes the Byzantine Butrint Project, which is a joint effort between the Institute of Archaeology and the Butrint Foundation.
Another institution at work in Albania is the Rescue Archaeology Unit, which was begun in 1999 and is funded by the Packard Humanities Institute. In cooperation with the Institute of Archaeology of Tirana and led by Maria Grazia Amore and Lorenc Bejko, the Unit has recently undertaken four main projects. One rescue excavation took place at Rrogozhina, roughly 65 km south of Tirana, and yielded two tombs from between the fourth and sixth centuries B.C. that had been damaged by heavy machinery prior to road construction. Another project of the Unit is the longer-term Via Egnatia project, which surveys a portion of the Via Egnatia for documentation and preservation.
The Via Egnatia was a Roman military highway that was constructed ca. 130 B.C. to connect Rome with its eastern colonies. One interesting result of this project is the discovery that a long bridge at Topcias had three different construction phases--Roman, Byzantine, and Ottoman. A third project explores the ancient cemetary of Kamenica, close to the town of Korca.
This site, necessitating rescue because of damage and subsequent looting in 1997, has yielded much information about burial customs. It contains artifacts from the tenth through the sixth centuries B.C., including ceramic pots, jewelry, and weapons. Single inhumation was the most common form of burial, although cremation was also used. A fourth project involves not excavation but compilation and analysis of archaeological data from the prehistoric site Maliq, which was excavated from the early 1960s through the mid 1980s.
Albania may seem an obscure and even unlikely place to contain such a vast body of archaeological finds. However, the country's small surface area is not at all indicative of its richness or of the significance of what lies under its soil. Given the region's place in Greek history, its classical sites are of great importance. But Albania also contains remains that will allow us to further our knowledge about other periods, from the Paleolithic to the Byzantine. As these recent finds tell us, Albania is not a backwater but an archaeological hotspot.
Libraries and Museums in Albania
Albania is home to many museums of archaeology; local, military, and natural history; ethnography (the study of cultures) and religious and secular (nonreligious) art. Notable museums in Tirana include the National Museum of Archaeology (founded in 1948). Throughout the 20th century the holdings of Albania's libraries have grown dramatically. The country's largest library, the National Library (1922) in Tirana, acquired many of its one million books through Communist confiscation of private libraries. The library system at the University of Tirana (1957) also features a large collection.
National Archaeological Museum
The "National Archaeological Museum, has a collection of about 1800 objects excavated from different sites in Albania. The visitor with only a general interest in prehistory and the ancient world may find the excellent exhibits from these periods in the National Historical Museum in Skanderbeg Square sufficient for their needs, particularly as that museum contains what are generally accepted to be the finest ancient works of art discovered in Albania, such as the "Goddess of Butrint".
But there is much of interest here, and it is well worth a visit (opening times 10.00-16.00 daily). The museum is mainly notable for the richness of its Illyrian collection, which is the largest in the world. Much of it has been unearthed in excavations organised since the war at sites such as Zgerdhesh, Hollm, Rrisp and Gajtan. The layout and lighting of this museum are excellent. Enter through a glass door in the main entrance hall, to Room 1, past a bookstall and souvenir shop on the left.
Publication of Illyrian and other journals has now resumed. On the right there are a number of examples of Byzantine stone carvings on columns, and a 2CAD statue of lion from Apollonia. Room 1 contains material from the new Stone Age in Albania, flints, ceramics bone needles and other items from Cakran and Dunavec.
Other display material from the new Stone Age from Kamnik and Maliq, including the first human images found in Albania, small carved female deities, and carved deer antlers. Room 2 is devoted to the Bronze age, Case 1, ceramics and weapons from Cinemak and Pazhok, Case 2 the Iron age with material, mainly swords, daggers, a tripod, spear heads and other weapons, from Kuci i Zi ,Barc, Rapcke.
Turn left to cross Room 3, with material from Amantia, showing Greek influences, with ceramics, small cult objects, silver coins and jewellery, and terracotta figures. From Byllis and Apollonia there is similar material, but with a higher standard of workmanship and technology.
Albania has a very rich folk culture. It was first studied in the 19century, initially mostly by foreign scholars who were interested in linguistics. The ballad of Doruntina was the object of a pioneering study by the German poet Burger.
In general, there is a marked difference between the northern and the southern traditions. In the north songs are usually sung by a single individual, and the dominant pattern is of heroic narrative, on historical themes, usually the struggle against the Turks. In the south music and song are more communal, with songs and poems for several performers, often with a choral element. There are also many different folk dances for each region. In the south dances are often accompanied by polyphonic songs, of great antiquity. In the commoner dances the performers move in a rectilinear pattern, and with pirouettes.
Albanian music uses a variety of traditional instruments, some of which are unique to the country. The flute is the most common instrument, along with the bagpipes, the drum and the lahuta. The lahuta is a stringed instrument resembling the medieval and Renaissance lutes of northern Europe and is one of the most ancient instruments still in use in Europe. It was used by the ancient oral poets to call the attention of the audience to their recitations. In the north the cifteliais widely played, a small mandolin with a very long thin neck and two strings.
The Institute of Popular Culture in Tirana has been collecting traditional songs, dances and poetry since the war, and has over a million verses, 40,000 proverbs, and about 10,000 musical recordings. A useful volume for those who do not read Albanian is Chansonnier Epique Albanais, which includes many well popular verses.
Music and Dance
Like the literature native to Albania, Albanian folk music often contains themes of honour, loyalty, and courage. Styles range from the heroic songs of the mountains to the more musically complex lieder (a type of ballad), which is accompanied by instruments and common in the south. The most common traditional instrument is the lahute (lute), which is similar to the Slavic gusle. Also in the south, saze (small orchestras) composed of four or five instruments play music for folk dancing on special occasions.
Notable folk musicians of the late 20th century include Tefta Tashko, Maria Paluca, and Gjorgjija Filce. Two of the most distinguished composers of Albanian music are Kristi Kono and the writer, bishop and political leader Fan Noli. Traditional dance is still widely practiced, especially in more remote villages. Because of Islamic influences, especially in the south, women and men often do not dance together in public.
The national and ethnic symbol of the Albanians is the eagle, which was used in that capacity in the earliest records. The eagle appears in a stone carving dating from 1190, the time of the so-called first Albanian principality, known as Arbanon, and was used as a heraldic symbol by a number of ruling families in Albania in the late Middle Ages, including the Castriotta (Kastrioti), the Muzakaj (Myzeqe), and the Dukagjini. A black double-headed eagle also was placed by the national hero Scanderbeg on his flag and seal. This form of the eagle, deriving from the banner of the Byzantine Empire, has been preserved as an ethnic symbol by the Arberesh of southern Italy.
In the late nineteenth century, the double-headed eagle was taken up by the nationalist movement as a symbol of resistance to the Ottoman Empire and was used on the banners of freedom fighters seeking autonomy and independence. The current flag, bearing this black double-headed eagle on a red background, was officially raised on 28 November, 1912 to mark the declaration of Albanian independence in Vlora and has been used since that time by the Republic of Albania and by Albanians everywhere as the national symbol.
In Albanian oral literature and folklore, the eagle appears as a symbol of freedom and heroism, and Albanians often refer to themselves as the "Sons of the Eagle." The popularity of the eagle among Albanians derives from the similarity between the words shqipe (eagle) and the terms for the Albanian language, an Albanian person, and Albania.
Another beloved symbol is the Albanian prince and national hero Scanderbeg (1405–1468). His real name was George Castriotta (Gjergj Kastrioti). Sent by his father as a hostage to the Turkish Sultan Murad II (ruled 1421–1451), he was converted to Islam and, after being educated in Edirne, was given the name Iskander (Alexander) and the rank of bey.
In 1443, after the Turkish defeat at Nish by John Corvinus Hunyadi (1385–1456), Scanderbeg abandoned the Ottoman army, returned to Albania, and embraced Christianity. He took over the central Albanian fortress of Kruja and was proclaimed commander in chief of an independent Albanian army. In the following years, Scanderbeg successfully repulsed thirteen Ottoman invasions and was widely admired in the Christian world for his resistance to the Turks, being accorded the title Athleta Christi by Pope Calixtus III (ruled 1455–1458). Scanderbeg died on 17 January 1468 in Lezha (Alessio), and Albanian resistance collapsed a decade afterward.
In 1478, his fortress at Kruja was taken by the Turks, and Albania experienced four centuries of Ottoman rule. For Albanians, Scanderbeg is the symbol of resistance to foreign domination and a source of inspiration in both oral and written literature. It is common in the homes of Albanian families living abroad to find not only an Albanian flag but also a bust or portrait of Scanderbeg.
Monuments to Visit in AlbaniaTirana:
The Fortress of Pertrela: is located in the south of Tirana on the right side of the national road linking the Capital with the city of Elbasan. It was built up during the middle age. The castle was under the command of Scanderbeg's sister, Mamica Kastrioti.
The Fortress of Bashtova: was built up by the late period of middle age (14th century). It is located in the west of the small town of Rrogozhina and only 3-4 km north of outlet of river Shkumbin. It was under the command of Venetians.
The Fortress of Preza: belongs to the XV century. It has a very nice and dominant position in front of Kruja mountain.
The Mosque of Ethem Bey: is situated just at the centre of Tirana. It was constructed in 1789. Together with the clock Tower (1830) they make an important historic part of Tirana.
Ministry’s buildings represent architectonic values. They were built in 1930, when Albania was a kingdom. After the Second World War several buildings were erected: the Palace of Culture, the Palace of Congresses, the National Historic Museum, and the Centre of International Culture etc.
The Museum of National History
Gallery of Fine Arts
Museum of Albanian Philately
In the centre of the town there is the Kubelie Mosque, which is 200 years old. Near it is the Clock Tower, the highest in Albania.
Historic Museum (the archaeology section is attached)
Museum of Rozafa Castle
Other interesting place in the city and nearby are:
The castle of Rozafa
The Lead Mosque
The Church of Shirgji (near Obot village)
The Mesi Bridge (8 km far from Shkodra)
The illyrian ruins of Gajtan
The medieval city of Sarda, near Vau i Dejes
The Museum of Weapons
The Ethnographic Museum
Other interesting places in the city and nearby are:
The castle of Gjirokastra
The church of Labova e Kryqit, in the village with same name
The archaeological site of Antigonea, in the village Saraqinisht
The ruins of archaeologic site of Adrianapol, in Sofratike village
The Archaeologic Museum
VenetianTorra (small castle open as a bar)
Ancient city wall
The Exhibition of Folk Culture
The mosaic of Arapaj, Arapaj village
The memorial of burial place of Albanian National Hero Scanderbeg. (open 8.00 - 13.00)
The Museum of Iconography “Onufri”
The Museum of Ethnography
Gallery “Eduard Lear”
The castle of Berat
The church of Saint Mehilli,
The Cathedral of Saint Mary,
The church of Saint Triadha (Trinity),
The Church of Saint Vllaherna
The King Mosque
The bridge of Gorica over river Osum
The Museum of Medieval Arts
Gallery “Guri Madhi”
“Bratko” Museum of antiquaries and collections from far east
The Museum of Education
The Archaeologic Museum
Museum of Gjergj Kastrioti Scanderbeg
Archaeologic site of Albanopoli, in village of Zgerdhesh
The Museum of Independence
The Mosque of Muradie
The castle of Kanina, in Kanina village
The castle of Himara, Himara
The castle of Ilias, in Vuno village
Monastery of Saint Mary, in Zvernec Village
Church of Saint Mitri, in village of Qeparo
The church of Mesodhia, in village of Vuno
Church of Saint Sotiri, in village of Vuno
The Archaeologic Museum of Butrinti
The ruins of ancient Onhezmi in Saranda
The ancient temple and other ruins of Foinike, in Finiq village
The small castle of Ali Pasha in Vrine village
Archaeologic site of Butrintit
Archaeologic Museum of Apollonia
Monastery of Saint Mary at Apolonia,
Archaeologic site of Apolonia
Archaeologic site of Bylis, in Hekal village
The ruins of the church of Saint Mary in Ballsh.