Balkan History

Горан Давидовић, Милош Тимотијевић, Затамњена прошлост : историја равногораца чачанског краја. Књ. 3, Агонија и слом : ратне 1944. и 1945. године (Чачак : Међуопштински историјски архив ; Краљево : Народни музеј, 2004 (Чачак : Графика Јуреш). - 462, [32] стр. с таблама ; 24 cm

Тираж 500. - Стр. 311-312: Рецензија / Коста Николић, Бојан Димитријевић. - Напомене и библиографске референце уз текст. - Summary: Darkened Past. The history of the Ravna Gora movement in the Čačak region. Book 3, Agony and breakdown of war 1944 and 1945- Библиографија: стр. 304-310. - Регистар.

ISBN 86-80609-29-3 (брош.)
94(497.11)"1944/1945"

COBISS.SR-ID 118526220

החל מראשית המאה ה-19 נחוג בקרב הקהילה היהודית בעיר וידין אשר בצפון-מערב בולגריה, בכל ד' באדר חג פורים שני שכונה "פורים דה וידין". חג פורים שני זה נחגג לציון הינצלותם של בני הקהילה היהודית מפוגרום שתכננו לערוך בהם נאמניו של מושל וידין אוסמאן פאזוואנטאולו אשר מרד בעות'מאנים. רקע על הקהילה היהודית בווידין ועל מקורו של החג בהקשר הגאו-פוליטי והקהילתי, במאמר הבא

This study concerns itself with the first Imperial Envoy Gerard Veltwijck (ca. 1500—1555), who negotiated with the Ottoman Sultan Süleymān. Using newly discovered as well as recently published sources, it will focus on the part this diplomat of Charles V played in the negotiations with the Sublime Porte and on the considerable problems the French King and his representatives in Istanbul experienced during the talks. The Most Christian King thus became a victim of his ambivalent foreign policy while his alliance with the Sultan experienced a severe crisis. Finally, this study tries to demonstrate the impact of a diplomatic sojourn in the Levant for the envoy, as such a mission was very often followed by a considerable and far from only financial reward.

Прва историографска синтеза о Смедереву и смедеревском крају у Првом светском рату. Књига је заснована на вишегодишњим научним истраживањима архивске, музеолошке и друге изворне грађе, као и до сада непознате стране и домаће старије мемоаристике. У креирању књиге, у великој мери коришћени су новији историографски резултати савремене  домаће, али и стране науке. Узимајући све у обзир, ова књига, по количини обрађене грађе, темама које су у њој обухваћене, као и методолошким приступом, представља значајан искорак у досадашњем проучавању Првог светског рата Смедерева и околине. Књига коју представљамо јесте прегледна, на научним основама заснована монографија у којој ће како стручна, тако и шира јавност наћи одговоре на многа питања из домена завичајне историје Првог светског рата.

Exile in the Ottoman society was among the punishment and obliged settlement methods. In the early days, the practices that dominated the settlement were mostly within the scope of mass and forced migrations. The places where communities live have been changed due to security, social and economic reasons. The Ottoman Empire thought of obtaining social and economic benefits through forced and mass migrations. As a matter of fact, the population structure of the places conquered in this way changed in favor of the Ottoman Empire. Exile, had been preferred over time as an individual punishment method. The crimes and inappropriate behaviors of the individuals were the reasons for exile. Thus, they were exiled away from where they lived. The scope of the crime determined the duration of the sentence. The penalty for temporary exile was ending with the end of the period. The punishment of lifelong exiles ended with their deaths. In general, exiles that can be defined in this way can be seen in many centers of the Ottoman Empire as well as in the province of Ioannina. In the province, especially those who caused public order and security problems were exiled. There were also religious leaders among them. In addition, exiles were made to different county-sanjak centers of the province of Ioannina. These could be exiles sent from outside the province and within the province. So, Ioannina was also a place of exile. In this study, it was aimed to determine how exile is applied in Ioannina as a punishment method with examples. As a method, the exiles to and from Ioannina were determined in the archive documents and these were discussed.

In the first part of the introductory text, I present a theoretical framework that places the attitude towards the Ottoman heritage in a broader socio-cultural context. I distinguish between the two basic strategies in relation to the Ottoman heritage in the Balkan modern societies, and they are: de-Ottomanization (neglecting of Ottoman influences) and internalization. Furthermore, I point out that both strategies were created under the direct influence of the discursive practice of Orientalism, with which they share rhetoric and internal logic. Furthermore, I show, based on several examples of linguistic and cultural practices, how both strategies have been implemented in Serbia. In the second part, I present the papers in this thematic issue and identify the topics presented in it, namely: interreligious dialogue, negotiation of ethnic and religious affiliation in everyday life, religious conversion, inherited institutions of the Ottoman society and attitude towards them, (re)presentation of historical figures and events in literary narratives, Muslim religious organizations in the past and present. The thematic issue aims to contribute to academic dialogue in domestic and international context, in which strategies, topoi and actors related to the Ottoman heritage, Muslims and Islam are very current.
Key words: Ottoman heritage, Serbia, Оrientalism, Muslims, Islam

***

У првом делу уводног текста представљам теоријски оквир који однос према османском наслеђу смешта у шири друштвено-културолошки контекст. Разликујем две основне стратегије у односу према османском наслеђу у модерним друштвима балканских земаља, а то су: деосманизација (поништавање османских утицаја) и интернализација (посвајање). Даље, указујем на то да су обе стратегије настале под директним утицајем дискурзивне праксе оријентализма, с којим деле реторику и унутрашњу логику. Затим, показујем, на основу неколико примера језичких и културних пракси, како се спроводе обе стратегије у Србији. У другом делу, представљам радове темата и издвајам теме заступљене у њему, а то су: међурелигијски дијалог, преговарање етничке и религијске припадности у свакодневном животу, религијска конверзија, наслеђене институције османског друштва и однос према њима, (ре)презентација историјских фигура и догађаја у књижевним наративима, муслиманске верске организације у прошлости и садашњости. Темат има за циљ да допринесе академском дијалогу у нашој и међународној средини, у коме су стратегије, топоси и актери који се везују за османско наслеђе, муслимане и ислам веома актуелни.

Кључне речи: османско наслеђе, Србија, оријентализам, муслимани, ислам

Avec une communauté estimée à moins de 200 membres aujourd’hui, l’Albanie ne constitue pas un foyer important de culture juive dans la région des Balkans. L’histoire des Juifs d’Albanie est cependant devenue depuis quelques années un sujet de discussions passionnées non dépourvu d'enjeux politiques et diplomatiques.

Depuis la chute de la République populaire socialiste d’Albanie en 1991, de nombreux témoignages font resurgir un passé occulté en évoquant le rôle exemplaire de la population albanaise dans la protection des Juifs fuyant la barbarie nazie. Cas unique en Europe, le nombre de Juifs présents en Albanie passa d’environ 200 à la veille de la guerre à plus de 2.500 à la libération du pays. En février 2010, une plaque commémorative est apposée au Musée national d’histoire de Tirana: on peut y lire les noms des 65 Justes albanais répertoriés par le mémorial Yad Vashem.

ABSTRACT
The paper will analyse various representations of people called by an ethnonym Les Morlaques (Morlachs), which was used by French observers to describe various populations inhabiting Croatia and Dalmatia which were a part of the Illyrian Provinces (1709– 1713). The ethnonym “Morlachs” comes from Greek (Mavro Vlasi – the Black Vlachs), however, since the 16th century it was used not only to describe the Vlachs, but also the Slavs, or even other groups. French observers took over its use from the Italians, however, in the 18th century they started to investigate the Balkan peoples by themselves. Those first attempts resulted in a very inconsistent ethnic cartography of the Balkan peoples, based mainly on the Byzantine, German and Italian testimonies. This inconsistence is visible especially thanks to the comparison between relevant articles in the encyclopaedic publications.
However, within the rise of the French political interest in the Balkans and creation of the Illyrian Provinces by Napoleon, the French administrators started to concretize their image of the Balkan peoples. This concerned also Morlachs, who were described by the authors such as Balthasar Hacquet or Charles Nodier, and others. The paper will show how the identity of Vlachs and Slavs inhabiting Illyrian Provinces, known under the name of Morlachs, was changing in the eyes of the external observers. This problem is a part of a wider question of shaping the image of the Balkans by the western observers.

STRESZCZENIE Artykuł stanowi analizę różnych przedstawień ludności określanej etnonimem Les Morlaques (Morlacy). Był on używany przez francuskich obserwatorów do opisania róż-nych populacji zamieszkujących Chorwację i Dalmację, które były częścią Prowincji Iliryj-skich, istniejących w latach 1709–1713. Etnonim " Morlacy " pochodzi od greckiego wyraże-nia oznaczającego " Czarnych Wołochów " (Mavro Vlasi), ale od XVI w. był używany nie tyl-ko do opisywania Wołochów, ale również Słowian. Francuzi zapożyczyli stosowanie tego terminu od Włochów, chociaż od XVIII stulecia sami zaczęli badać Bałkany. Owe pierw-sze próby skutkowały bardzo niespójną kartografią etniczną ludów bałkańskich, opartą na źródłach włoskich, niemieckich czy bizantyjskich. Owa niespójność jest możliwa do prze-śledzenia m.in. dzięki przestudiowaniu odpowiednich haseł w wydawnictwach encyklo-pedycznych. W związku z coraz większym politycznym zaangażowaniem Francji na Bał-kanach i utworzeniem Prowincji Iliryjskich przez Napoleona, Francuzi zaczęli konkrety-zować swoje wyobrażenia dotyczące ludów bałkańskich. Dotyczyło to również Morlaków, o których wypowiadali się m.in. tacy autorzy, jak Balthazar Hacquet czy Charles Nodier. W artykule starano się pokazać, w jaki sposób tożsamość Wołochów i Słowian, mieszkań-ców Prowincji Iliryjskich znanych pod nazwą Morlacy, zmieniała się w oczach zewnętrz-nego obserwatora. Problem ten jest istotny w kontekście szerszej perspektywy kształtowa-nia się zachodnioeuropejskiego obrazu Bałkanów.

...The purpose of this study is not to provide a detailed and complete picture of the life of Kosovo Serbs in the first post-war decade, but to point out the main political trends which allowed for systematic discrimination, forced expulsions and violation of their basic human rights. All of this is an unacceptable political practice, apparently in sharp contrast with the basic European values and universal human rights. Furthermore, there is a particular empha-sis on the unprecedented destruction of Serb patrimonial sites by the Kosovo Albanian extremists ― churches and monasteries which have been and still are an important component of European and world culture, as verified by UNESCO, which enlisted four Serbian medieval monasteries in the UN-administered Kosovo on the list of World Heritage Sites.
Serbian monasteries in Kosovo, which have been guarded from the hostile Albanian environment for more than a decade by KFOR-troops, are the only European cultural monuments which are still being protected from immediate destruction by strong international military forces.

The purpose of this study is to examine the depth of the expansion of popular Islam in Dobruja, a region previously inhabited by mostly Christian folk, during the second half of the thirteenth century. The reason behind this investigation resides in the question why did the Muslim Turcopouloi (initially colonized by Byzantine Emperor Michael VIII Palaeologos in 1264 and led by the dervish Sarı Saltık of the Rifa’iyya order) convert to Christianity in 1305, after a staying in the partly-Islamized Golden Horde? After a brief explanation of what popular Islam is, and how it is connected with Sufism and our discussion, we presented an interpretation of an almost untouched primary source, called Tufāh al-Arwāh, which dates from 1315. It was written by a Rifâ’iyya member, called Kamaludd Muhammad al-Saraj al-Rifa, who described various miracles performed by Sarı Saltık, during his staying in the Cuman steppe. It seemed obvious to analyze the strategy used by the dervish to convert the non-Muslim people living south of Danube, by using this source.
The conclusions of the study are indeed, remarkable. The inhabitants of Dobruja were adherents of Shamanic beliefs or Christians of Nestorian, Catholic, and Eastern denominations. The Rifâ’iyya used the main traditional elements that characterize the popular facet of the system of beliefs from each religious group, and created analogies with the specific traits of popular Islam. The main problem was however, the presence of a strong local Christian cult of saints, that of Cosma and Damian (the Asian version), which existed before the arrival of the Muslim order, by the Church. Furthermore, the Byzantine state was supporting the latter, by enticing the Turcopouloi with material benefits and the promise of
preserving their communal identity. In the end, it seems that the winners were the Byzantines, while the Rifâ’iyya disappeared gradually, after the death of Sarı Saltık.

19th Century Universal Exhibitions were essential opportunities for newly emerged countries to define a cultural identity. I explore in more depth here the architectural display of Greece, Serbia and Romania at 1889 Universal Exhibition in Paris.

С този текст ще се опитаме да очертаем основните моменти от историята на историографията за съединението на Източна Румелия с Княжество България, провъзгласено на 6 септември 1885 г. Причините да се занимаваме специално и именно с писаната история на Съединението са най-малко две. Преди всичко това е убеждението ни, че историята на историографията би могла да бъде неутралният терен, върху който да се разискват множество важни за историческата наука въпроси: за релацията между историческите факти и историческите извори; за избора на изследователските методи и подходи, за различните тълкувания на т.нар. историческа истина и пр. Не по-малко мотивиращо обстоятелство, с отдавна доказана познавателна стойност, е, че проследяването на развитието и/или промяната на възгледите за дадено минало събитие (явление) дава възможност да се открои връзката между историческите наративи и обществената парадигма.

U članku je izložen komparativni pregled osnovnih karakteristika agrarnih reformi sprovedenih u Kraljevini SHS, Rumuniji, Grčkoj i Bugarskoj nakon Prvog svetskog rata. Analizirana je u zakonodavnom okviru, obim eksproprijacije i efekati reforme kako bi se istakle sličnosti i razlike i doprineli boljem sagledavanju i razumevanju ovog pitanja u okviru balkanske istorije. Politički, socijalno i ekonomski uslovljene agrarne reforme sa svojim kompleksnim uticajima odigrale su važnu ulogu ne samo u poljoprivrednom sektoru već i u čitavom društvu.
The article presents a comparative overview of basic characteristics of agrarian reforms implemented in the Kingdom of Serbs, Croats and Slovenes, and in Romania, Greece and Bulgaria after the World War I. Its legislative frame was analyzed, through its basic principles and the extent of expropriation and effects of the reform, with the aim to point out the similarities and differences and to contribute to a comprehensive understanding of this question within the Balkan history.Agrarian reforms were more a part of social and political needs than an integral part of the economic development. When making conclusions about agrarian reforms it is im-portant to separate the context of social justice and development of successful agriculture. In social context agrarian reforms were more successful that in economic one. There were more problems, such as inability to create economic development or sustainable agriculture; small properties offered insufficient quantities for the owners, and for capital accumulation. Agrarian reforms only partly influenced progress and sustainable agriculture, while effects on economic production were twofold. In the long term, reduction of progressive and large properties caused inevitable fall of production, and unabled development of the sustainable agricultural sector, growth of capital, investments and technical and technological innovations. On the other side, short-term effects on the economic condition of the agricultural population and their existence were positive, because they enabled short-scale production and consumption

By the late 14 th century, the Ottoman army had already crossed the Bosnian border. Having said that, the military campaign itself lasted for 60 years, up until 1463, when Bosnia eventually got conquered. During the first 200 years of the Ottoman expansion, the time of prosperity, power, trade and wealth in Bosnia was noticeable. It can be argued that the time of prosperity sized to exist at the time of the Vienna war, from 1683 to 1699. After the battle, the Bosnian principality lost most of its human resources and wealth, while becoming the last Ottoman province in the West. The year 1732 is known as the start of a new desperate episode for the Bosnian folk. That was the year when the plague first ravaged the cities and quickly moved to the countryside and villages. Although the plague first spread amongst the Bosnian Catholics, it showed no mercy to other religious groups; they all equally suffered the loss of human life. The extent of the plague was seen on a large scale in the city of Jajce, where the death of 5,000 people was recorded in one day. The number of deceased was so large that Christians, Jews, and Muslims were, at times, even buried together. The radical measures introduced by the central government, manged to weaken the plague's effects in 1736. The last case of plague was reported in 1739, which is also considered to be the last day of Bosnia's affliction. Officials in the Bosnian principality during the great plague had a set of unique regulations on how to behave in and during the pandemic. Additionally, some settling rules and criteria in cities and counties were rewritten. However, all the taken measures together with the help received from Austrian, Ottoman and independent provinces, were not enough to stop the plague. This study explores what measures were introduced to fight the plague outbreak in 1 [email protected] 2

Art and Society
15–16 April 2022, Sofia

By proposing this topic, research efforts are supposed to focus mainly on issues relating to social, political and ideological phenomena reflected in art. The organisers seek this discourse to be reconsidered in its various aspects such as, for instance, the imagery–recipient relationship, the commission–execution of an artwork relationship as well as the interplay between the social and the aesthetical.
Moreover, participants may explore art motifs and their usage to visualise certain ideas: in advertising; inclusion or segregation; designating an „another“ society; symbols of social well-being and poverty, etc.
Scholars working on similar themes in areas other than art history are also eligible to apply. Young researchers, postdocs and doctoral students shall not be less than 10% of the participants. The working languages of the conference shall be English and Bulgarian; the conference proceedings will be published as a book, including also papers in French and German.
The organisers will apply for funding in 2021 hoping to hold the conference physically in 2022. Perhaps limited accommodations will be provided for some of the participants. Abstracts of 300 to 500 words, together with accompanying short CVs, all in English, as necessary to apply for funding shell be submitted by all applicants to [email protected]