By: Franz-Llesh Grishaj

Saturday, 8 October 2022

“Thepeoplingof America is one of the greatest dramas in all of human history. Over the years, a massive stream of humanity – 45 million people – crossed every ocean and continent to reach the United States. They came speaking every language and representing every nationality, race, and religion.”[1] This is how Thomas Sowell, a renowned economist, prolific writer, and one of the great social theorists of our age, describes this phenomena in his classic, Ethnic America: A Historywritten in 1981.

Sowell’s characterization of massive immigration still holds true today and the Albanians are no exception to this drama.  The first Albanian to settle in North America was the Albanian Renaissance patriot-scholar Catholic priest, Fr. PrenkDoci in 1877. The Vatican’s Cardinal Simeoni of Propaganda Fide sent him on a mission to Newfoundland.[2]

In 1886, Kole Kristofer, who later would become an Orthodox priest, was the first Albanian to be part of the opening scene to this continual American drama by immigrating to the United States and settling in Boston. Albanians began to immigrate to the United States near the end of the 19^th century. However, not until the first decade of the 20^th century did they arrive in large numbers. Almost all of them were Orthodox Christians from southern Albania who settled in New England, Boston in particular, New York, and the industrial Midwestern cities, such as Detroit. These immigrants were mostly peasants fleeing from a war-torn poverty stricken region, the Balkans, with the intent of accumulating enough wealth to return to their homeland and better provide for families.[3]

During the early 1920s, the first wave of Albanian immigrants came to the Detroit Metropolitan Area from Albanian communities in New England and New York.[4]Although the automobile industry initially attracted them to the Detroit area, a substantially large number of them eventually left the factories and began opening up their own restaurants, bars, Balkan-styled coffee-houses (where coffee, liquor, politics and gambling all intertwined), and barber shops. These Albanian owned stores also served as a place of employment for the community. These immigrants were Orthodox Christian and Muslim, with the majority being Orthodox. Together they formed a sister branch of VATRA (The Hearth), the Pan-Albanian Federation of America, and later on published its official organ Dielli(The Sun).[5] This was a nationalist Albanian organization co-founded in 1912 in Boston, which became an official voice around the world for the Albanian Question.[6]As a footnote, VATRA is still defending and promoting the Albanian Cause and DIELLI, accurately coined by the late Prof. ArshiPipa, Ph.D., when he was its chief editor in the early 1990s, “the oldest Albanian Newspaper in existence” continues to be relevant today.

In 1929, with the growing numbers of Albanian Orthodox Christian in metropolitan Detroit, they formed the Albanian Society of Orthodox Christians. Two years later, at the home of Mr. and Mrs. RackeKamenitsa, the St. Thomas Albanian Orthodox Church was established.[7]Father Nicholas Liolin, presently Metropolitan Nikos, who was administrator and spiritual leader of St. Thomas, suggested that the parish consisted of 250 families, “all strong supporters of Metropolitan TheofanNoli.”^[8]

Not until 1943, were the parishioners financially capable of purchasing their own church. They bought a building on 14^th Street and Antoinette to celebrate their religious services on a regular basis.[9]In 1956, the congregation constructed a new church at the northwest corner of Oakman Boulevard and Joy Road. The cornerstone dedication of the new St. Thomas Church was conducted by Bishop TheofanNoli.[10] In 1978, the parishioners decided once again to relocate. This time, they left the city and began building a new church in Farmington Hills, MI.

For the most part, the first wave of immigrants were united. Besides establishing an active branch of VATRA, they formed The Benevolent Society, which comprised of Christian Orthodox and Muslim members. The Society organized national and cultural functions; Albanian Flag Day (28 November), festivals, picnics, etc. These activities were designed as a means to maintain their cultural heritage and keep the Albanian culture, customs, and traditions alive. These gatherings, like those of other ethnic minorities, also had the desire of having the children socialize among each other, and eventually marry within their own nationality.[11]

After World War II, a new wave of Albanian immigrants arrived in the United States. Unlike their predecessors, who were mostly economic immigrants from southern Albania, they were predominately political refugees from all parts of Communist-ruled Albania and the Albanian populated regions of the former-Yugoslavia (Muslims, Orthodox Christian,and Catholics Christians).[12] It should be noted that these Albanians,under the jurisdiction of Yugoslavia,were actually living on their ancestral lands, but unfortunately annexed by the Great Powers to Montenegro, Serbia, and Macedonia and once again after WWII, incorporated into the Federal Socialist Republic of Yugoslavia.

These Albanian political emigres primarily consisted of anti-Communist resistance fighters, along with prominent and influential anti-Communist leaders, former-Albanian government officials (pre/post Fascist, and Nazi occupied Albania), and intellectuals. In general, their main objective was the liberation and unification of Ethnic Albania from communist-ruled Albania and the former-Yugoslavia.[13]

In November 1945, the Albanian-American Muslim Society of America was established in Detroit. After four years of existence, the society formed sister branches in Ohio (Mansfield, Canton, Massillon and Louisville) and New York (Jamestown).[14]

In 1948, the Albanian Muslim population of the United States was on the rise and in need of an Albanian Islamic clergy to lead the Albanian American Muslim Society of America. A year later, the Very Reverend ImanVehbi Ismail (Albanian patriot, scholar-cleric, and writer), accepted the invitation of the Albanian Muslims to settle in Detroit.[15]

According to the late ImanVehbi Ismail,he was in Egypt at the time preoccupied with his writings and really did not think of relocating anywhere. Yet alone across the Atlantic Ocean and to the United States. He suggests that it was his friends and colleagues who convinced him to go to America because, “it was a great opportunity to fulfill my patriotic and religious duties.”[16]

Upon his arrival on 21 April 1949, the Albanian Muslims held a gathering in his honor. He delivered his first sermon at the International Institute on “Brotherhood and Equality in Islam,” which was well received. He later added that his reason for such a scholarly sermon was because he perceived the Albanians of America were all “people of culture and education.” To his surprise, he later found out that the majority were “simple people who had learned to read Albanian through Dielli, but they were honest, sincere and had integrity.”^[17]

Two years later, the Albanian-American Muslim Society purchased an old church at Hamilton Avenue and converted it into the Albanian Mosque. It became the first Albanian Mosque in the United States.

As the factories and Albanian-owned businesses flourished in the Detroit metropolitan area, so too did the number of new Albanian political refugees fleeing to the United States.In 1961, Imam Vehbi and the Mosque’s Pastoral Council decided that in order to meet the needs of the growing congregation, a new site must be purchased for the construction of a mosque. A year later, they bought a suitable lot in Harper Woods, where the Albanian Islamic Center was built at the end of the year.[18]

ImanVehbi made it clear, “that the Albanian Islamic Center was constructed with the support of both the Muslims and the Orthodox of the Albanian-American Community of the United States.” He continued by saying, “that Bishop Noli himself donated $500, and we (referring to Albanian Muslims) have also contributed for the constructions of Albanian Orthodox churches, publications sponsored by VATRA and later on with Albanian Catholic churches.” He concluded with “we are all Albanians and children of the same God.”[19]

In the winter of 1952, the late DervishRexheb, who would eventually be elevated to the rank of Baba, entered the United States. Prior to fleeing Albania as a political refugee, Baba Rexheb was a “distinguished leader of the Albanian nationalist movement of BalliKombetar,” as well a Bektashi scholar-cleric.[20] Baba Rexhebtruly was an Albanian Shi’ite Muslim holy man belonging to pantheist faith called Bektashism. Baba Rexhebloved stressing that Bektashism, “is a mystical-liberal sect of Islam, which inspires the deepest feelings of goodwill and brotherhood among all men.”[21]

After several months of residing with his sister in New York, he accepted a visitation request made by compatriots and headed for Detroit. In 1954, a second Albanian Muslim religious institution was established in Taylor, The First Albanian BektashiTekke (Monastery) in America, under the spiritual guidance of Dervish Rexheb.[22] The building was converted to a Tekke, which is a house situated on a farm with eighteen acres of land. It supported itself by selling fresh eggs, apples and vegetables.[23] During the late 1960s, apartments were built alongside the Tekke as a means to generate revenue. The Tekke has taken on a modern look; the farm that consisted of sheep, chickens, and a barn have now all disappeared. The original building has been renovated and a large addition has been constructed. As a sign of genuine appreciation for Baba Rexheb’s ministry, parishioners have erected a mausoleum on the grounds. Similar to the Albanian Islamic Center, it became the first of its kind in the United States and Canada.

Ironically, for the Albanian Orthodox Christian, it was during this period of growth and development for the Albanian Muslims that they faced some of the darkest days in the United States. Fr. NicholasLiolin, presently Metropolitan Nikos, explained that, “the Communist witch-hunts” of McCarthyism was “very damaging for the Eastern Orthodox Churches of the United States.” The United States government would send authorized officials to “interrogate religious community leaders as possible Communists.” According to Fr. Liolin, his father, Evans Liolin, a highly respected community leader and a noted tailor was interrogated “just because he was the President of St. Nicholas Albanian Orthodox Church of New York.” He concluded by saying, “it was a time when we had to defend who we were and our faith.”^[24]

Inevitably, with all three religious groups having their own house of worship in the mid-1950s, the nucleus of the community became the religious institutions. The people would utilize them for religious, cultural and social functions, religious education classes, Albanian grammar school and various holidays.According to the late Victor Chacho, a well-respected member of St. Thomas Albanian Orthodox Church and Albanian activist, “it was only during Albanian Flag Day that a united community-organized events put on by the Benevolent Society. As time went on this changed, due to the political factions that emerged in the communitythe Benevolent Society ceased to exist and the Albanian-American Community of Michigan no longer commemorated Albanian Flag Day as a cohesive ethnic group.”[25]

During the era of the Red Scare, Imam Vehbi explained that in the beginning, “the members of the congregation were not Communist but they were Enverites” (sympathizers of EnverHoxha). He indicated that they did not know the truth about what was going on in Albania. All they knew was that “Albania was independent” and their “love for the fatherland made them susceptible to believe what the delegates of the Albanian Mission of the United Nations would say.” To discourage this misconception, Imam Vehbi would use his religious sermons to illustrate “how a person of God can never be a Communist or support EnverHoxha who brutally persecuted the religious institutions in Albania.” He credited, not his sermons but the political emerges who became members of the Albanian Mosque for “setting the record straight” about Communist-ruled Albania which eradicated any communist propaganda infiltrated into the congregation.^[26]

Fr.Liolin agrees that this type of misconception also persisted among the early Albanian Orthodox Christian immigrants concerning EnverHoxha and Albania. He remembers how, as a child, the Albanian representatives of the Albanian Mission to the United Nations would visit the Albanians of New York. He describes how they always came to pay their respects during various holidays. These visitations stopped “once my brother, William, was killed in Korea.” The implication was clear; the Liolin family is not one of us as long as they give their life fighting communism. Father Liolin, also suggests that as the young men of the community had served the United States Armed Forces they were not as easily persuaded about the development in Communist-ruled Albania.^[27]

Both Imam Vehbi and Baba Rexheb came to the same conclusion regarding the so-called polarization of the Albanians in Michigan. They stressed, with the exception of the few Communist sympathizers, thatmembers of BalliKombetar [The National Front],LevizjaKombetare e Legalitati [The National Movement of Legality],and Vatrans(members of VATRA) were all faithful members who supported their respective house of worship, attended regularly the religious functions and were truly good Albanians who believed in the Albanian Cause.[28]Fr.Liolin, best summarized it by saying, the “flocks still gathered” around their religious institutions.^[29]

In the mid-1950s, the Albanian Catholic Christians from northern Albania began to come to the United States in larger numbers. The late Very Reverend Fr. Andrew Nargaj (O.F.M.) was among these first Catholic political refugees and the first Albanian Catholic cleric to make the United States his permanent home. Not until 1960 did the Albanian Catholic community have an official pastor specifically sent to minister to their spiritual needs.[30] He was the late Monsignor ZefOroshi, Ph.D., a Biblical scholar and Albanian nationalist who resisted the Communist takeover of Albania in the highlands of Northern Albania. In 1970, he founded the first Albanian Catholic Church – Our Lady of Good Counsel in Bronx, New York.[31]

From 1966 to 1980, the Albanian Catholics began to settle en masse in metropolitan Detroit.[32] Thus, the third wave of Albanian immigrants flooded into the city. This inpouring of new immigrants consisted of both Catholic Christians and Sunni Muslims. These new-comers mostly came from Albanian populated lands that were annexed to the former-Yugoslavia. These Albanian Catholics consisted mostly of the highlanders from Malesia mbi Shkoder [The Highlands above Shkodra], Plava, Gucia, and from the surrounding areas of the ancient Albanian port city of Ulqin, all under the jurisdiction of Montenegro; others representing the region of Kosova which at that time was under Serbian rule. In contrast, the majority of the Albanian Muslims were predominately Sunnis from Kosova and Macedonia.

These immigrants basically left their native lands for economic reasons. However, the anti-Albanian policies of the former-Yugoslavia caused economic, social, territorial, and political hardships in the first place. Most Albanians believe that this mass migration was actually encouraged by the Yugoslav Communist authorities as a means of eliminating the ethnic Albanian populate of Montenegro.[33] Therefore, with no evidence of an ethnic-Albanian population in the region, the argument about the annexation of Albanian-populated lands becomes invalid. However, their calculation was totally off. Not only did these Albanians, especially those from Malesia, not forget their homeland but they invested in bringing electricity and running water to their villages, paved roads, renovated churches, constructed homes for themselves and their families and sponsored cultural, literary, musical and Albanian national events.

Before entering the United States, the majority of these Catholic Albanians had been in refugee camps in Italy. There they misrepresented themselves to the authorities as Northern Albanian political refugees fleeing Communist Albania. In reality, as mentioned earlier, their ancestral lands were, and are, part of the highlands of North Albania.

Despite the fact that almost all of them found themselves for the first time in an industrialized urban setting, they quickly adapted to the surroundings. They worked in the automobile factories or in restaurants owned by the early Albanian immigrants. Holding on to several jobs at once and living in extended family structures, they were able to save money and many becoming self-employed. They opened their own fast-food restaurants, bars, beauty shops, and several travel agencies.

On 27 March 1966, in Clarkston, Michigan, the Albanian Catholics of Detroit held their first public event, a remembrance for the Albanian Catholic clergy who became martyrs “faith, and fatherland” at the hands of Communist-ruled Albania. The organizers were the late GjonSinishta (a well-respected journalist, Albanian nationalists, founder and editor of the Albanian Catholic Bulletin and director of the Albanian Catholic Information Center) and the late Very Reverend Fr. Leo Gabriel Neal, O.F.M. (a genuine friend of the Albanians,an important member of the “Albanian Catholic Information Center” and its publication the Albanian Catholic Bulletin). Over 100 Albanians (Christians and Muslims) and non-Albanians attended the gathering. Among the distinguished guest present were Robert Tighe who represented the Mayor of Detroit, ImanVehbiand Fr.NikaStajka (an Albanian Franciscan Missionary to Nicaragua).[34]As a footnote, GjonSinishtawas the first to publish a book, in 1978,detailing the atrocities that the martyred Catholic Church of Albania faced called, The Fulfilled Promised: A Documentary Account of the Persecution of the Catholic Church in Albania. He, unlike any other, kept the plight of what Pope John Paul II, now St. John Paul the Great, called “the heroic Church of Albania upset by a long hard persecuting, but enriched by the testimony of its martyrs” alive.

According to the late PrenkGruda, an Albanian educator, writer and activist, by the end of 1970, the Albanian Catholics of the greater Detroit area needed an Albanian-speaking priest. A committee was formed and the late Very Reverend Fr.PrenkNdervashajwas selected out of a list of potential hopefuls which also included Fr. PjeterStakja, OFM, Fr. Ambroz Martini, OFM, and Fr.MarkuGjonmarkaj.[35]

Fr.Ndervashaj, during the Communist takeover of Albania, was a seminarian in Shkoder who later fled the country and was ordained a Catholic priest in Rome. It is worth mentioning that Fr. Ndervashaj along with Fr.Konrad Gjolaj, OFM, Fr. DedeMalaj, Fr. ZefPlummi, OFM[36]and Fr. Kole P. Berishaj, OFM were all inspired to their first teacher the German missionary priest Fr. Alfons Tracki.[37]  Fr.Tracki and his former student Fr.Malaj, aretwo out of the 38 Albanian martyrs who were beatified on 5 November 2016.[38]

In Italy, Fr. Ndervashajwas very helpful to the Albanian Catholic immigrants who waited to enter the United States. PrenkGruda states that his helpfulness was much appreciated and that was for this reason the committee chose him.[39]

After Fr.Ndervashaj’s arrival in 1971, the Albanian Catholic community was officially established, but no parish name had yet been selected. During this time, the faithful formed an ethnic-Albanian enclave within the Detroit-Hamtramck borders, and used the Polish Catholic Church – Resurrection Church on Miller Street (between Mount Elliott and Conant) for their religious services.

In 1976, PrenkCamaj, an educated young man belonging to the third wave of migration, became the first American-ordained Albanian Catholic priest. The community was jubilant in the idea of having two Albanian Catholic priest. Many believed that the veteran Ndervashaj and the newly ordained Camaj would work together. However, to the disappointment of many that was not the case.

During this time, the Albanians no longer used Resurrection Church for their religious services. Instead, Fr. Ndervashaj celebrated Holy Mass at The Holy Rosary Catholic Church in Detroit. The following year, Fr.Ndervashaj and those who chose to stay with him purchased a building in Birmingham and founded Our Lady of Albanians Catholic Church. The name of the parish was actually picked by Fr.Ndervashaj in honor of The Blessed Virgin Mother Mary who is the patron saint of Albania. It is also noteworthy to add, that his dear teacher, Blessed Fr. Alfons Tracki had a special devotion to Our Lady.

As Our Lady of Albanians continued to grow, in December 1997, Fr.NdueGjergji arrived from Kosovato assist Fr.Ndervashaj and eventually become his successor after he retired in 1998. Fr. Gjergjicontinued to shepherd the flocks just as his predecessor and earned the respect and honor of those who remained loyal to Fr. Ndervashaj since his arrival. The relation between these two clerics has been described by the faithful as, “father and son,” “teacher and pupil,” and “mentor and apprentice.” However, if I may, it signified two brother clerics serving Christ and His One, Holy, Catholic and Apostolic Church for the glory of God.A year later, a beautiful statue of Mother Teresa was erected in front of the main entrance of the church.

Unlike Our Lady of Albanians and the other Albanian houses of worship who enjoyed relative peace throughout the years; unfortunately, that would not be the case for the newly formed Albanian Catholic Community led by Fr. Camaj. For service, they gathered every Sunday at the Polish Catholic Church – Immaculate Conception, located in Poletown, a small neighborhood in Detroit named after the Polish immigrants who originally settled there.

In September of 1977 a suitable 5-acre site was found by the late KolecPikolinion Twelve Mile Road between Ryan and Dequindre in Warren. On the Solemnity of Saints Peter and Paul, the first Holy Mass was celebrated outdoors by Fr. Camaj on the very site where the church would eventually be built.

Prior to the construction of the new church, Fr.Camaj and the parish council met to select an appropriate name for the congregation. Many supported the suggestion that Saint John the Baptist would be most fitting as Camaj stemmed from the leading Mountain of Hot and Saint John is the patronage of all the Hoti clans. However, Father Camaj and the parish council agreed with LleshLuketeGrishaj’sproposal and overwhelmingly chose the name Saint Paul’s Albanian Catholic Church in honor of the great apostle who first introduced the teaching of Christ Jesus to the Albanians (Roman 15:19).

In June of 1981, the construction of St. Paul’s Albanian was completed at a cost of nearly $1 million. It should be noted that the Albanian-American Community of the United States, Sunni and Bektashi Muslims, Orthodox Christians and Catholic Christians also contributed to the construction to these two Catholic churches.

On Saturday 27 July an inaugural dinner was given in the church’s hall. The following day, Archbishop EmundSzoka celebrated the Mass of Dedication. Immediately afterwards a family style festival with food, music, and games ensued until the late evening hours. Another day of celebration continued, thus bringing an end to the three-day joyful atmosphere of jubilee.

Under the leadership of Fr. Camaj, St. Paul’s instantaneously grew in stature as a citadel of Fe e Atdhe. The fiery dynamic priest electrified the congregation with his weekly passionate sermons based on the Sunday readings and intertwined with Albanian patriotic sentiments. Fr. Camaj with Imam Vehbi and Baba Rexheb mobilized the faithful to attend peaceful anti-communist rallies organized by LidhjaKosovare [The League of Kossovar] in Washington, DC, and New York in support of the massive student protests that had broken out in March 1981 at the University of Pristina first, then later spread to towns and villages in Kosova and also to Albanian populated lands in Macedonia.

Immediately after Fr. Camaj handed over his administrative duties to his replacement, Fr. MarkuGjonmarkaj, the communist governments of Yugoslavia and Albania used their atheist exponents to infiltrate the community and prey on misguided, opportunistic, and corrupted individuals who openly became Titoite and Enverite protagonists. Confusion, intimidation, and fear ran rampant as many of the founding families began to leave, thus causing a floodgate of defections. At one point, St. Paul’s was left in the hands of several dozen familiesand a hand few members of the At GjergjFishta Council (first Albanian Knights of Columbus Council in the U.S.), who faithfully and courageously defended the parish.

After Fr. Gjonmarkaj left in shame in 1982, the Archdioceseof Detroit sent temporary pastors who, although did not speak Albanian, did their bestministering to the needs of the parishioners. Among them were Fr. John Schweder, Fr. Robert Keller and Father Terrian until the arrival of Fr. Anton Kcira on 12 October 1989.

Fr. Kcira’s arrival was God-send as it coincided with the beginning of the collapse of Communism in Eastern Europe; specifically the demise of Communist Yugoslavia, and the mass exodus of Albanians fleeing the last Stalinist Bastion, Enverite Albania. This ultimately become another massive wave on immigration to the Detroit-Metro Area and an increase in membership for the respective Albanian religious communities. These Albanians began a serious revitalization for the Albanian house of worship in the Detroit Metropolitan Area.

Simultaneously, the downfall of Communism brought a badge of disgrace for those who openly affiliated with UDBA and SIGURIMI. This reality, and Fr. Kcira’s publicplea for all those families who had abandoned St. Paul’s to come back led most, but not all, to slowly return to St. Paul’s.

With the return of the prodigal families, combined with the newly arrived families from the fourth wave,truly wonderful things occurred for the Albanian-American Community of Michigan.

Furthermore, Fr. Kcira not only distinguished himself as a religious leader with his fire and brimstone sermons, but he also promoted the assistance for the rebuilding of the Albanian Catholic Churches in Albania, Kosova, and Montenegro. Furthermore, he was a cleric willing to fight for the social, political, and economic justice of the Albanians. He, along with the Albanian-American Community of the United States, vigorously campaigned for the independence of Kosova through peaceful rallies, petitions, conferences, and high-level congressional meetings, assisting the displaced Albanians escaping Slobodan Milosevic’s ethnic cleansing campaign, and participated in marches demanding justice and equality for the Albanians living on their ancestral lands in Malesia, the annexed part, under Montenegro jurisdiction. Eventually, Fr. Anton and the faithful restored the reputation that St. Paul’s once held as a citadel of Fe e Atdhe.

During Milosevic’s terror campaign against the Albanians in Kosova (early 1998 – June 1999), the entire Albanian American Community of the United States mobilized around their respective religious institutions. In joint effort with many, if not all, Albanian political organizations joined their efforts with their religious leaders and their respective congregations as a united community and played a vital role throughout this truly Shakespearian dilemma of, “to be, or not to be” for Dardania!

In 1995, Fr. Kcira with the congregation had the foresight to purchase a picturesque 29-acre site in Rochester Hills where a magnificent church and multipurpose center was completed in June 2002. A year later,Fr. Anton with the assistance of then, Mother Superior, Sr. Katrina Dushaj (who also served at St. Paul’s from 2016-2021) recruited our first Franciscans sisters, Gabriella Vulaj, Irena Prenrecaj, and LuljanaMarku belonging to the “MotratFranceskaneteZojes se Paperlyme” [Franciscan Sisters of the Our Immaculate Lady].A statue honoring the Albanian national hero GjergjKastrioti – Skanderbeg was erected in September 2006, and the Mother Teresa statue, generously donated by the late brothers Leka and PashkoGojcaj in August 2010 for the 100th anniversary of the birth of the Albanian saint.

After Fr. Kcira retired in 2011, Fr. Fran Kolajsucceeded as the new parish pastor. Once again, new renovations were done to the interior of the church and banquet hall. Following Fr. Kolaj’s tenure, the Archdiocese chose Fr. Frederik Kalajto replace him in 2015 and assigned Srs. Katrina and Klaudia to St. Paul’s. A year later, Deacon AleksanderStanaj was personally assigned to St. Paul’s by His Excellency Archbishop Allen Vigneronwhere he assisted Fr. Kalaj until March 2020. After five years of service, Sr. Katrina returned to Albania and was replaced by Sr. Gabriella, who was one of the original sisters to arrive at St. Paul’s.

In 2007, Our Lady of Albanians relocated to Southfield after they purchased and remodeled an existing church. A year later, Franciscan sisters KlaudiaDedaj and VitoreRusahj were assigned to the parish. In 2021, they completed the construction of a beautiful building adjacent to the Church which includes an elegant banquet hall, modern kitchen, conference room and several classrooms for religious education.They are also in the process of repaving the entire parking lot.

With the restructuring of parishes within the Archdiocese of Detroit, Our Lady of Albanians and St. Paul’s have become sister churches in the Family of Parishes since 1 July 2022. Fr.Gjergjiwas appointed Moderatorand priests in solidum Fr. Kalaj and newly appointed Fr. GjovanniKokona.

Beside the Catholic community, the Albanian Muslim houses of worshipping have also experienced growth from their existing congregation along with the arrival of the fourth stream of immigration. The Albania-American Bektashi Monasteryunder the spiritual guidance of Baba ElitonPashaj, Ph.D., have completely refurbished the interior and exterior of the Tekke. While, The Albanian Islamic Center with Imam ShuajbGerguri has built an addition to the center.

Throughout the years, the Albanian religious institutions were truly blessed with numerous devout individuals who loyally served their communities. However, among those whose names are synonymous with their house of worship are Victor Chacho of St. Thomas Albanian Orthodox Church, XhevdetHoxha of The Albanian Islamic Center, the late Dervish ArshiBazaj of the First Albanian BektashiTekke in America, Dr. GjekaGjelaj, Ph.D. of Our Lady of Albanians, and the late Albert Degaj of St. Paul’s Albanian Catholic Church.

Recognizing the invaluable contribution that the religious institutionshave done and continue to do in maintaining and fostering Fe e Atdhewith the proposal of the VATRA Chapter of Detroit on 24 September 2013, the President of Albania, the late BujarNishani, personally bestowed the medal “NderiiKombit” [The Nation’s Honor] to St. Paul’s Albanian Catholic Church, Our Lady of Albanians, The First Albanian BektashiTekke in America, and the Albanian Islamic Center respectively.

In conclusion, it is apparent that the Albanian-American community of the Detroit Metropolitan Area is a conglomeration of communities centered on their respective religious institutions. It is also obvious that these houses of worship are, and continue to be, crucial for the very existence to the Albanians as they nourish the spiritual, national, cultural, linguistic and social needs of their faith based community.

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[1]Thomas Sowell, Ethnic America: A History (U.S.A.; Basic Books, Inc., 1981), 3

[2]Melhem M. Mobarak, “PrenkDoci (Primus Docci) The First Albanian Resident in North America.” Albanian Catholic Bulletin, 7&8 1986-87, 59.; Father Doci later become the Abbot of the Principality of Mirdita

[3] Federal Writers’, The Albanian Struggle in the Old World and New (Boston: The Writers, Inc., 1939), 4-7; Stephen Thernstorm, ed, “Albanians.” Harvard Encyclopedia of American Ethnic Groups. Cambridge, MA: Harvard University Press, 1980, 24.

[4] St. Thomas Orthodox Church, “Detroit Metropolitan Albanians.” The Albanians, Sons of the Eagle, Oct. 1977, 3.

[5]Federal Writers’, The Albanian Struggle in the Old World and New, 81, 128.

[6] Ibid., 49-59.

[7] The Very Reverend Nicholas Liolin of St. Thomas Orthodox Church (presently Metropolitan Nikos), Interviewed by author, 18 March 1995, Farmington Hills, Michigan.; Bishop Fam Noli, Fiftieth Anniversary Book of the Albanian Orthodox Church in America (Boston: The Albanian Orthodox Church in American, 1960), 224.

[8] Ibid. Metropolitan is a title that is given to every diocesan bishop.

[9]Noli, Fiftieth, 224; St. Thomas Orthodox Church, “St. Thomas Albanian Orthodox Church,” The Albanians, Sons of the Eagle, Oct. 1977, 4.

[10]“St. Thomas Albanian Orthodox Church,” The Albanians, Sons of the Eagle, Oct. 1977, 4.

[11]Victor Chacho, Interview by author, 25 March 1995, Birmingham, Michigan.

[12]Thernstorm, “Albanians,” 24.

[13] The term Ethnic Albaniais used by the Albanians to describe the political boundaries of the Albanian nation-state along with the Albanian speaking populated lands that were annexed by the Great Powers to Montenegro, Serbia, Macedonia and Greece.

[14]ImanVehbi Ismail founder and administrator of the Albanian Islamic Center, Interview by author, 14 March 1995, Harper Woods, Michigan.

[15]Ibid.;Iman is a title given to an Islamic cleric.

[16] Ibid.

[17] Ibid.

[18] Ibid.

[19] Ibid.

[20]Baba Rexheb, founder and spiritual leader of the First Albanian Tekke in America, Interview by author, 27 June 1990, Romulus, Michigan.; XhevatKallajxhi, BektashizmidheTeqejaShqiptare N’Amerike (Romulus; Johnston Smith Graphic, 1964), 67.; Dervish is the clerical title of the second rank in the Bektashi faith. Dervish Rexheb was later elevated to Baba (Father), which officially makes him the spiritual head of the Tekke (Monastery) with the authority to ordain Dervishes. In 1992, Baba Rexheb was ordained Gjyshe (Grandfather). This title is equivalent to Bishop. However, it should be noted that due to his humility is did use the title of Gjyshe. The last rank is that of Kyregjyshe (Head-Grandfather) the highest spiritual title of the order.

[21]Ibid.;Baba Rexhebused this phrase so frequently in public and in private meetings that most of his followers know it by heart.

[22]Kallajxhi, Bektashizmi, 1.

[23]Ibid., 5.

[24]Liolin, interview by author.

[25]Chacho, Interview by author.

[26] Ismail, interview by author.

[27]Liolin, interview by author.

[28]Ismail, interview by author; Rexheb, interview by author.

[29]Liolin, interview by author.

[30] “The Albanian Catholic Parishes in the United States,” Albanian Catholic Bulletin XII 1991, 47.

[31]SeeTomeMrijaj, Monsignor Dr. ZefOroshi, NijeJete e Shkrire per Fe e Atdhe (New York, by author, 2009); ZefPergega, Vigan ne Krisht e Vatan(Lezhe, EntitBotuesPoligrafik “GjergjFishta, 2003). For an in-depth view of the Albanian Communist regime’s surveillance of Monsignor Oroshi in the United States see Tome Mrijaj, NjeJeteiPergjuar: Dosjae e Sigurimit e Mons. Dr. ZefOroshit (BotimetVolaj, Shkodewr, 2020)

[32] “The Albanian Catholic Parishes in the United States,” Albanian Catholic Bulletin, 48.; Albanians are Not Atheist,” Albanian Catholic Bulletin, III 1982, 41.; “Tenth Anniversary of Detroit’s St. Paul’s Albanian Catholic Church,” Albanian Catholic Bulletin, XV 1994, 120.

[33]PrenkGruda, DitareiNjiZemre se Lenueme, 1937-1975(Detroit, by the author, 1985), 745.

[34]GjonSinishta and Bill Graham, eds., “Commemoration of the Martyrdom of the Albanian Catholic Clergy,” Sacrifice for Albania; 1946-1966, 1966.

[35]PrenkGruda, op. cit., 742-3.

[36]Fr. ZefPllumi, OFM, RrnoVetem Per me Tregue, Pjesa e Pare 1944-1951. (Shkoder: “HylliiDrites, 1995), 33.

[37]Fr. Kole P. Berishaj, OFM, Malesia e Madhe: Etnografi, 2. (Tirane: EntiBoutuesPoligtafik “GjergjFishta”, 2002), 124.

[38]For complete history of the Blessed Albanian martyrs see Fr. Leonardo Di Pinto, OFM. ImzotVincencPrennushi me ShokeMartire: ProfilHistorikHagjiografikVellimi I & II(Lezhe, EntinBotues “GjergjFishta”, 2016.

[39] Ibid., 761-2.

Prof. Franz Llesh Grishaj:

– Diplomat, Shkencat Historike dhe Shkencat Politike , from “Wane State University” .

– Anëtar i Vatrës 46 vjet.

– Aktivist i shquar kombëtar dhe mësues i Katikizmit ne Kishen “ Shen Pali “, qe nga viti 1996 e deri ne ditet e sotme.

– Ka hyre ne “Who’s who Among America’s Teachers “ ne vitet , 1998 , 2002, 2003, 2004 , 2005.

– Ka shkruar artikuj ne Shtypin Amerikan si: “The New York Times” and  “Washington Times” dhe shtypin e Michiganit. – Mesimdhenes qe nga viti 1989 dhe në vazhdim.