During the late Ottoman period, Muslims inhabited compactly the entire mountainous and hilly hinterland located north of the Himarë, Tepelenë, Këlcyrë and Frashëri line that encompasses most of the Vlorë, Tepelenë, Mallakastër, Skrapar, Tomorr and Dishnicë regions.[32] There were intervening areas where Muslims lived alongside Albanian speaking Christians in mixed villages, towns and cities with either community forming a majority or minority of the population.[32] In urban settlements Muslims were almost completely a majority in Tepelenë and Vlorë, a majority in Gjirokastër with a Christian minority, whereas Berat, Përmet and Delvinë had a Muslim majority with a large Christian minority.[32] A Muslim population was also located in Konispol and some villages around the town.[32] The Ottoman administrative sancaks or districts of Korçë and Gjirokastër in 1908 contained a Muslim population that numbered 95,000 in contrast to 128,000 Orthodox inhabitants.[2] Apart from small and spread out numbers of Muslim Romani, Muslims in these areas that eventually came to constitute contemporary southern Albania were all Albanian speaking Muslims.[32][34] In southern Albania during the late Ottoman period being Albanian was increasingly associated with Islam, while from the 1880s the emerging Albanian National Movement was viewed as an obstacle to Hellenism within the region.[35][36] Some Orthodox Albanians began to affiliate with the Albanian National movement causing concern for Greece and they worked together with Muslim Albanians regarding shared social and geo-political Albanian interests and aims.[36][37][38] In central and southern Albania, Muslim Albanian society was integrated into the Ottoman state.[39] It was organised into a small elite class owning big feudal estates worked by a large peasant class, both Christian and Muslim though few other individuals were also employed in the military, business, as artisans and in other professions.[39][40] While northern Albanian society was little integrated into the Ottoman world,[41] it was instead organised through a tribal structure of clans (fis) of whom many were Catholic with others being Muslim residing in mountainous terrain that Ottomans often had difficulty in maintaining authority and control.[41] When religious conflict occurred it was between clans of opposing faiths, while within the scope of clan affiliation, religious divisions were sidelined.[42] Shkodër was inhabited by a Muslim majority with a sizable Catholic minority.[41]