As explained by Turner and Turner (1982), religion is regarded as being social, public, and systematic. Islam, specifically the practice of Ramadan, exemplifies each of these characteristics of religion. The finale of Ramadan is the feasting day, Eid Al Adha, in which Muslims gather together to celebrate the commencement of their month of fasting (Islamqa). The social aspect of religion is believed to not only connect humans with one another, but deities as well (Turner and Turner 1982c: 2). Through the feast of Eid Al Adha, Muslims celebrate the relationship that has been strengthened with Allah and therefore with one another.

Religion is also regarded as being a public expression. While the Islamic faith is portrayed more as a public expression in day to day living through dress than simply through Ramadan, the month of fasting is a public event as well. If a Muslim breaks their fast through eating, drinking, or engaging in sexual intercourse, Kafaarah must be offered. Kafaarah, which literally was meant “to free a slave”, is an offering of repentance by a Muslim who has broken their obligatory fasting. If a slave cannot be freed (due to changes in culture and the general lack of slave holders), fasting for two consecutive months is to be the penance that the individual is to serve. Still, if a man or woman is not able to fast for two consecutive months, he/she is to feed sixty poor people as the last option of repenting for the broken fast (Islamqa). Through these practices, Ramadan can be a public event. Although the general practice of not eating or drinking throughout the day may be noticed, practices such as Kafaarah can make Ramadan clearly into a publicly noticed event.

Lastly, Turner and Turner (1982) explain religion as systematic. They define systematic as "representing an ensemble of beliefs, sentiments, and practices which have for their object invisible and intangible beings or powers which a human group recognizes as superior, on which it depends, and with which it can enter or has entered into relation, either by interior worship (prayer, meditation) or by exterior “liturgical” acts” (Turner and Turner 1982c:2). According to this definition, Islam and the practice of Ramadan specifically are systematic. Ramadan is practiced due to a faith in Allaah and the blessings that he will provide if a Muslim follows his obligatory fast. It is a time of deep focus on Islam, Muhammad, and Allah through prayer, meditation, and refocusing earthly desires (i.e. hunger) towards a greater obedience in faith.

 

However, each culture is different concerning to what extent Islam plays a role in daily life. For example, some Albanians are currently just beginning to connect religion with an outward/public practice rather than something only done in secret as it was for several decades during the times of communism ( Albania: A Desperate Nation Fasting with a Purpose by Spencer, ATH175B, http://www.units.muohio.edu/ath175/student/SPENCENL/index.html ). As one author states, “At the moment Islam in Albania is as the West would like it to be: non-political, moderate, loyal to the government, and fully respecting the rules of European democracy (Lederer 1994c: 332). Due to the turmoil that religion has gone through and caused in Albania 's past, the state at which it currently exists is relatively moderate and has a sense of toleration.

  Islam holds great cultural importance in the life of Albanians. Returning to their religion in a more public sense from decades of secrecy or possible public denunciation shapes the pride and heritage of Albanians. Islam has greatly affected the religious realm of Albanian culture. Seventy percent of citizens are estimated to be Muslim. As previously explained through the pillars of faith, Islamic practices affect every realm of a Muslim's day. Specifically, Ramadan is a time in Albania in which Islamic citizens identify with the poverty stricken individuals of the nation. While recognizing the life of the poor is a goal in the celebration of Ramadan, it is especially relevant in Albania 's culture in which poverty is spread wide across the nation.

However, although the population is largely Muslim, Albania is seen as a country in need to religious groups from around the world that wish to come and “share their gospel” with those whom have not. “Aggressive Christian sects and Catholic missions were the first to realize the extraordinary opportunity to preach their teachings in a traditionally Muslim country which had been segregated from the world for forty-six years…The market is now open for ambitious Western missionaries of all beliefs distributing their leaflets on Jesus to the aborigines most of whom could have had no experience at all on religion as it was banned by law for twenty three years” (Lederer 1994, 331). Due to this pull between a world which still views the country as atheist, and the citizens which mainly define themselves as Muslim, some practices have become more relaxed than in other parts of the world. Ramadan is not such a practice. It is still widely practiced and seen as an obligatory part of the life of a Muslim. However, for an example from my own personal experience, while in Tirana (the capital of Albania) very few, if any, women were seen wearing the scarf to cover the head and/or face and the mosque was still more of a museum of religious artifact rather than a place of worship. This was in great contrast of the picture that we are painted here in the West of Eastern Europe/Arabian people.

  Islam has also shaped the socio-economic status the people of Albania . During the times of the Ottoman Empire , “politico-economic distinction between social groups was made according to religion, not nationality…” (Lederer 1994c: 334). This disadvantage between religions, which persecuted Christianity mainly at the time, led to huge numbers of conversion to Islam. While historians try not to put the emphasis of conversion solely on convenience in lack of persecution, the facts of distinction between religion's social groups cannot be ignored. Economic discrimination, confiscation of land, industrial restrictions, taxation of non-Muslims, preferment, social pressure, and religion training of Christian juveniles all led to the conversions throughout history in times of oppression due to religious affiliation (Jacques 1995c: 221). Again, due to the economic distinctions among religions, Albanian Muslims have found it to be of special importance to continue to empathize with the poor during Ramadan.

The creation of The Islamic Society (or Community) of Albania was formed in February of 1991. This was a series of committees responsible for coordinating religious activities and electing leadership among them at a national level (Lederer 1994c: 347). Islam continues to give a sense of identity to its followers and a systematic religion to celebrate in times of huge change within the country.

  The political realm of Albania has changed greatly throughout the past several centuries. Islam, which was brought to Albania within the Ottoman Empire, has not only shaped the culture of its people, but it has shaped the goals of each government that has come into “office” in Albania . Political domination has led to the divisions found within the Albanian culture. Predominantly on the Islam population, the reign of Hoxha (1908-1985) as the leader of The Albanian Communist party, posed the largest threat to religions alike, as all were outlawed (Jacques 1995c: 485). On top of the differences seen in Albania among religions, strong alliances have been built and broken between surrounding neighbors that remain strong to the this day. “One of the essential things the recent conflict has taught us is that we non-historical peoples have historical memories and myths, not just changeable allegiances and preferences” (Lubonja 2000c: 107). Throughout my interview, constant reminders of the long standing memories and stories passed from one generation to the next concerning other ethnic groups and the biases pertaining to them were prevalent (Interview). However, Ramadan serves as a function in society to bring communitas among the citizens of Albania . As explained by Turner and Turner (1982), communitas is a mode of social relation in which previous hierarchical statuses and dropped in order to form an egalitarian type of relationship among people. Ramadan is an Islamic practice that is followed by all Muslims, regardless of nationality. Through this practice, a sense of unity can be found among peoples of nations with long standing political rivalries. For a time, a sense of community, or communitas, can be fostered.