In the newly attached territories to Albania of Kosovo and western Yugoslav Macedonia by the Axis powers, non-Albanians (Serbs and Macedonians) had to attend Albanian schools that taught a curriculum containing nationalism alongside fascism and were made to adopt Albanian forms for their names and surnames.
Mixed villages outside this designated zone, even those with a clear majority of ethnic Greeks, were not considered minority areas and therefore were denied any Greek-language cultural or educational provisions.
In addition, many Greeks were forceably removed from the minority zones to other parts of the country as a product of communist population policy, an important and constant element of which was to preempt ethnic sources of political dissent.
Their forces damaged or destroyed many churches and mosques during this period; they banned many Greek-language books because of their religious themes or orientation.
The recognition of the Aromanians as an Albanian minority has provoked negative reactions from Greece, claiming that Albania, along with Romania, are "colluded in an anti-Greek action".
[23] An Austrian named Joseph Muller, who visited the area in the 19th century, wrote that the dialect originated from the time of the First Serbian Uprising against the Ottomans, when Albanians from Shkodër who had resettled around Valjevo and Kraljevo in central Serbia, left after those events for Orahovac; the corpus of Bulgarian terminology in the dialect was unaccounted for by Muller.
[24] In the 1921 census, the majority of the Muslim Albanians in Orahovac were registered under the category "Serbs and Croats", based on linguistic criteria.
A 14th-century reference to a placename (Агѹповы клѣти, Agupovy klěti) in the Rila Charter of Ivan Alexander of Bulgaria is thought to be related to the Balkan Egyptians according to some authors, such as Konstantin Josef Jireček.
[31] In 1987 Yugoslav communist officials changed the starting grade from the fourth to the first for Kosovo Serb and Albanian students being taught each others languages with aims of bringing both ethnicities closer.
[32] Yugoslav authorities rejected the claim stating that if Albanians also refused to learn Serbian on grounds that it was Serbianisation it would be unacceptable.
"[37] From a Macedonian perspective, the Old Bazaar of Skopje following the 1960s and over a span of twenty to thirty years underwent a demographic change of Albanisation that was reflected in the usage of the Latin alphabet and Albanian writing in shops of the area.
[38] In the 2000s, the construction of a Skanderbeg statue at the entrance of the Old Bazaar has signified for some people in Macedonia that the area is undergoing a slow Albanisation.