By Luan-Asllan Dibrani
Nikola Tesla, the renowned inventor and engineer, has sparked a longstanding debate over his origins. Born on July 10, 1856, in Smiljan, then part of the Austro-Hungarian Empire and now in Croatia, Tesla’s heritage has been a subject of contention. Some historians claim he was of Albanian descent, with his parents from Starojevic, and his father, Milutin Tesla, serving as an Orthodox priest. An image of Tesla in traditional northern Albanian or Dardanian dress in 1880 further fuels these assertions. Despite Tesla’s undeniable contributions to science, his ethnic background has become a point of pride for both Serbs and Albanians, with the former claiming him as a national hero, and the latter viewing him as a symbol of Albanian heritage.
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The controversy surrounding Tesla’s identity is emblematic of a broader regional issue where several historical Albanian figures are often adopted into Slavic narratives. Figures such as Gjergj Kastrioti (known as Skanderbeg) and Aleksandër Moisiu have also been claimed in narratives that overlook or minimize their Albanian roots. A similar case is seen with Mother Teresa, who, though born in Skopje (North Macedonia), was of Albanian descent. Due to her humanitarian achievements and international acclaim, various Balkan countries, including Serbia and North Macedonia, have sought to incorporate her into their own national identities. However, Mother Teresa’s personal writings and public statements consistently highlighted her Albanian heritage, with her legacy remaining deeply tied to the Albanian community.
The practice of appropriating figures from other ethnic backgrounds reflects the historical tensions in the Balkans, where the complex web of migration, cultural exchange, and shifting borders has led to contested identities. For many Albanians, these claims are not just a cultural infringement but a potential means for other nations to assert dominance in the region and legitimize territorial or cultural claims.
Tesla’s background is particularly controversial, given that his family came from Sanjak, a region historically populated by Albanians. The Serbian government has gone so far as to name prominent locations, such as Belgrade’s international airport, after Tesla, which Albanians feel misrepresents his heritage. This tactic serves to align Tesla’s contributions to science and engineering with Serbia’s national identity. For Albanians, this perceived appropriation not only erases his supposed Albanian origins but also diminishes the Albanian contributions to world history.
This debate over Tesla’s identity and the broader trend of cultural appropriation in the Balkans underscores a need for greater recognition of Albanian figures within Albania and the Albanian diaspora. Many Albanians feel that their cultural institutions and historians are not doing enough to assert the rightful place of these figures in the national narrative. Reasons for this could include a lack of historical resources, competing national priorities, and limited public engagement on these issues. The politicization of history further complicates objective discussions around figures like Tesla, as nationalist agendas frequently color historical interpretation.
To address this, Albanian historians and cultural organizations could play a more proactive role in promoting a comprehensive and balanced understanding of Albanian contributions to global history. This might include revitalizing public discourse on these figures, researching and documenting their lives with an emphasis on their roots, and creating platforms for Albanians to celebrate these historical icons.
Encouraging dialogue and fostering historical awareness around figures like Nikola Tesla, Skanderbeg, and Mother Teresa could strengthen the Albanian identity and increase awareness of Albanian cultural contributions. By doing so, Albanians can claim a rightful place in the global narrative, asserting pride in their heritage and clarifying the legacy of historical figures who have left a lasting impact on the world.