Kosovo history – Third part

For the Serbs as Christians, their loss of state independence and fall to the Ottoman Empire’s kind of theocratic state, was a terrible misfortune. With the advent of the Turks and establishment of their rule, the lands of Serbs were forcibly excluded from the circle of progressive European states wherein they occupied a prominent place precisely owing to the Byzantine civilization, which was enhanced by local qualities and strong influences of the neighboring Mediterranean states. Being Christians, the Serbs became second-class citizens in Islamic state. Apart from religious discrimination, which was evident in all spheres of everyday life, this status of rayah also implied social dependence, as most of the Serbs were landless peasants who paid the prescribed feudal taxes. Of the many dues paid in money, labor and kind, the hardest for the Serbs was having their children taken as tribute under a law that had the healthy boys, taken from their parents, converted to Islam and trained to serve in the janissary corps of the Turkish army.

An analysis of the earliest Turkish censuses, defters, shows that the ethnic picture of Kosovo and Metohia did not alter much during the 14th and 15th centuries. The small-in-number Turkish population consisted largely of people from the administration and military that were essential in maintaining order, whereas Christians continued to predominate in the rural areas. Kosovo and parts of Metohia were registrated in 1455 under the name Vilayeti Vlk, after Vuk Brankovic who once ruled over them. Some 75,000 inhabitants lived in 590 registered villages. An onomastic analysis of approximately 8,500 personal names shows that Slav and Christian names were heavily predominant.

Along with the Decani Charter, the register of the Brankovic region shows a clear division between old-Serbian and old-ethnic Albanian onomastics, allowing one to say, with some certainty which registrated settlement was Serbian, and which ethnically mixed. Ethnic designations (ethnic Albanian, Bulgarian, Armenian, Greek) appeared repeatedly next to the names of settlers in the region. More thorough onomastic research has shown that from the mid-14th to the 15th centuries, individual Albanian settlements appeared on the fringes of Metohia, in-between what had until then been a density of Serbian villages. This was probably due to the devastation wrought by Turks who destroyed the old landed estates, thus allowing for the mobile among the population, including ethnic Albanian cattlemen, to settle on the abandoned land and establish their settlements, which were neither big nor heavily populated.

A summary census of the houses and religious affiliations of inhabitants in the Vucitrn district (sanjak), which encompassed the one-time Brankovic lands, was drawn in 1487, showed that the ethnic situation had not altered much. Christian households predominated (totaling 16,729, out of which 412 were in Pristina and Vucitrn): there were 117 Muslim households (94 in Pristina and 83 in rural areas). A comprehensive census of the Scutari district offers the following picture: in Pec (Ipek) there were 33 Muslim and 121 Christian households, while in Suho Grlo, also in Metohia, Christians alone lived in 131 households. The number of Christians (6,124) versus Muslim (55) homes in the rural areas shows that 1% of the entire population bowed to the faith of the conqueror. An analysis of the names shows that those of Slav origin predominated among the Christians. In Pec, 68% of the population bore Slav names, in the Suho Grlo region 52%, in Donja Klina region 50% and around monastery of Decani 64%.

Ethnic Albanian settlements where people had characteristic names did not appear until one reached areas outside the borders of what is today Metohia, i.e. west of Djakovica. According to Turkish sources, in the period from 1520 to 1535 only 700 of the total number of 19,614 households in the Vucitrn district were Muslim (about 3,5%), and 359 (2%)in Prizren district.

In regions extending beyond the geographic borders of Kosovo and Metohia, in the Scutari and Dukagjin districts, Muslims accounted for 4,6% of the population. According to an analysis of the names in the Dukagjin district’s census, ethnic Albanian settlements did not predominate until one reached regions south of Djakovica, and the ethnic picture in the 16th century in Prizren and the neighboring areas remained basically unchanged.

A look at the religious affiliation of the urban population shows a rise in the Turkish and local Islamized population. In Prizren, Kosovo’s biggest city, Muslims accounted for 56% of the households, of which the Islamized population accounted for 21%. The ratio was similar in Pristina, where out of the 54% Muslim population 16% were converts. Pec also had a Muslim majority (90%), as did Vucitrn (72%). The Christians compromised the majority of the population in the mining centers of Novo Brdo (62%), Trepca (77%), Donja Trepca and Belasica (85%). Among the Christians was a smattering of Catholics. The Christian names were largely from the calendar, and to a lesser extent Slav (Voja, Dabiziv, Cvetko, Mladen, Stojko), and there were some that were typically ethnic Albanian (Prend, Don, Din, Zoti).

After the fall of Serbia in 1459, the Pec Patriarchate soon ceased to work and the Serbian eparchies came under the jurisdiction of the Hellenic Ochrid Archbishophoric. In the first decade following Turkish conquest, many large endowments and wealthier churches were pillaged and destroyed, while some turned into mosques. The Our Lady of Ljeviska Cathedral in Prizren was probably converted into a mosque right immediately following the conquest of the town; Banjska, one of the grandest monasteries dating from the age of King Milutin, suffered the same fate. The Church of the Holy Archangels near Prizren, Stefan Dusan’s chief endowment was turned into ruins. Most of the monasteries and churches were left unrenewed after being devastated, and many village churches were abandoned. Many were not restored until after the liberation of Kosovo and Metohia in 1912. Archeological findings have shown that some 1,300 monasteries, churches and other monuments existed in the Kosovo and Metohia area. The magnitude of the havoc wrought can be seen from the earliest Turkish censuses: In the 15th and 16th centuries there were ten to fourteen active places of Christian worship. At first the great monasteries like Decani and Gracanica, were exempt from destruction, but their wealthy estates were reduced to a handfull of surrounding villages. The privileges granted the monastic brotherhoods by the sultans obliged them to perform the service of falconry as well.

Two brothers of different faith and historical roles – Patriarch Makarije Sokolovic and his relative (a brother) Mehmed Pasha Sokollu (who was taken as a little child by Turks to be a yannisar)

The restoration of the Pec Patriarchate in 1557 (thanks to Mehmed-pasha Sokolovic, a Serb by origin, at the time the third vizier at the Porte) marked a major turn and helped revive the spiritual life of the Serbs, especially in Kosovo and Metohia. Mehmed-pasha Sokolovic (Turkish: Sokollu) enthroned his relative Makarije Sokolovic on the patriarchal throne. Like the great reform movements in 16th century Europe, the restoration of the Serbian Orthodox Church meant the rediscovery of lost spiritual strongholds. Thanks to the Patriarchate, Kosovo and Metohia were for the next two centuries again the spiritual and political center of the Serbs. On an area vaster than the Nemanjic empire, high-ranking ecclesiastical dignitaries revived old and created new eparchies endeavoring to reinforce the Orthodox faith which had been undermined by influences alien (particularly by Islamic Bekteshi order of dervishes) to its authentic teachings.

Based on the tradition of the medieval Serbian state, the Pec Patriarchate revived old and established new cults of the holy rulers, archbishops, martyrs and warriors, lending life to the Nemanjic heritage. The feeling of religious and ethnic solidarity was enhanced by joint deliberation at church assemblies attended by the higher and lower clergy, village chiefs and hajduk leaders, and by stepping up a morale on the traditions of Saint Sava but suited to the new conditions and strong patriarchal customs renewed after the Turkish conquest in the village communities.

The spiritual rebirth was reflected in the restoration of deserted churches and monasteries: some twenty new churches were built in Kosovo and Metohia alone, inclusive of printing houses (the most important one was at Gracanica): many old and abandoned churches were redecorated with frescoes.6

Serbian patriarchs and bishops gradually took over the role of the one-time rulers, endeavoring with assistance from the neighboring Christian states of Habsburg Empire and the Venetian Republic, to incite the people to rebel. Plans for overthrowing the Turks and re-establishing an independent Serbian state sprang throughout the lands from the Adriatic to the Danube. The patriarchs of Pec, often learned men and able politicians, were usually the ones who initiated and coordinated efforts at launching popular uprisings when the right moment came. Patriarch Jovan failed to instigate a major rebellion against the Turks, seeking the alliance of the European Christian powers assembled around Pope Clement VII. Patriarch Jovan was assassinated in Constantinople in 1614. Patriarch Gavrilo Rajic lived the same fate in 1659 after going to Russia to seek help in instigating a revolt.

The least auspicious conditions for an uprising were actually in Kosovo and Metohia itself. In the fertile plains, the non-Muslim masses labored under the yoke of the local Turkish administrators, continually threatened by marauding tribes from the Albanian highlands. The crisis that overcome the Ottoman Empire in the late 16th century further aggrovated the position of the Serbs in Kosovo, Metohia and neighboring regions. Rebellions fomented by cattle-raising tribes in Albania and Montenegro, and the punitive expeditions sent to deal with them turned Kosovo and Metohia into a bloody terrain where Albanian tribes, kept clashing with detachments of the local authorities, plundered Christian villages along the way. Hardened by constant clashes with the Turks, Montenegro gradually picked up the torch of defending Serbian Orthodoxy; meanwhile, in northern Albania, particularly in Malesia, a reverse process was under way. Under steady pressure from the Turkish authorities, the Islamization of ethnic Albanian tribes became more widespread and the process assumed broader proportions when antagonistic strivings grew within the Ottoman Empire in the late 17th and early 18th century.

The ruins of the Ancient Novo Brdo Basilica – Novo Brdo was one of the major medieval cities in Kosovo. In the 14th century the population of Novo Brdo was greater than London

It is not until the end of the 17th century that the colonization of Albanian tribes in Kosovo and Metohia can be established. Reports by contemporary Catholic visitators show that the ethnic border between the Serbs and Albanians still followed the old dividing lines of the Black and White Drim rivers. All reports on Kosovo and Metohia regard them as being in Serbia: for the Catholic visitors, Prizren was still its capital city. In Albania, the first wave of Islamization swept the feudal strata and urban population. Special tax and political alleviations encouraged the rural population to convert to Islam in larger number. Instead of being part of the oppressed non-Muslim masses, the converts became a privileged class of Ottoman society, with free access to the highest positions in the state. In Kosovo and Metohia, where they moved to avoid heavy taxes, Catholic tribes of Malesia converted to Islam. Conversion to Islam in a strongly Orthodox environment rendered them the desired privileges (the property of Orthodox and of the Catholics) and saved them from melting with Serbian Orthodox population. It was only with the process of Islamization that the ethnic Albanian colonisation of lands inhabited by Serbs became expansive.

The ethnic picture of Kosovo did not radically change in the first centuries of Ottoman rule. Islamization encompassed part of a Serbian population, although the first generations at least, converted as a mere formality, to avoid heavy financial burdens and constant political pressure. Conversion constituted the basis of Ottoman policy in the Balkans but it was les successfull in Kosovo and Metohia, regions with the strongest religious traditions, than in other Christian areas. The Turks’ strong reaction to rebellions throughout the Serbian lands and to the revival of Orthodoxy, embodied in the cult of Saint Sava, the founder of the independent Serbian church, ended in setting fire to the Mileseva monastery the burial place of the first Serbian saint. The Turks burned his wonder working relics in Belgrade in 1594, during a great uprising of Serbs in southern Banat. This triggered off fresh waves of Islamization accompanied by severe reprisals and the thwarting of any sign of rebellion.

Apart from Islamization, Kosovo and Metohia became the target of proselytizing Catholic missionaries at the end of 17th century, especially after the creation of the Sacra Congregazione de Propaganda Fide (1622). The ultimate aim of the Roman Catholic propaganda was to converts the Orthodox to Graeco-Catholicism as the initial phase in completely converting them to the Catholic faith. The appeals of patriarchs of Pec to the Roman popes to help the liberatory aspirations of the Serbs were met with the condition that they renounce the Orthodox faith. In spreading the Catholicism, the missionaries of the Roman Curia had the support of local Turkish authorities; a considerable number of the missionaries were of Albanian origin. Consequently, the propagators of Catholic proselytism persisted in inciting Catholic and Muslim Albanians against the Serbs, whose loyalty to Orthodoxy and their medieval traditions was the main obstacle to the spreading of the Catholic faith in the central and southern regions of the Balkans.9

Catholic propaganda attempts at separating the high clergy of the Serbian Orthodox Church from the people prompted the Pec Patriarchate to revive old and create a new cults with even greater vigor. In 1642 Patriarch Pajsije, who was born in Janjevo, Kosovo, wrote The Service and The Life of the last Nemanjic, the Holy Tsar Uros, imbuing old literary forms with new content reflecting the contemporary moment. By introducing popular legends (which gradually took shape),into classical hagiography Patriarch Pajsije strove to establish a new cult of saints which would have a beneficial impact on his compatriots in preserving their faith.

Parallel with the Orthodox Church national policy in traditionally patriarchal societies, popular tales gradually matured into oral epic chronicles. Nurtured through epic poetry, which was sung to the accompaniment of the gusle, epic tales glorified national heroes and ruler, cultivating the spirit of non-subjugation and cherishing the hope in liberation from the Turkish yoke. Folk poems about the battle of Kosovo and its heroes, about the tragic fate of the last Nemanjices, the heroism of Prince Lazar and his knight Milos Obilic, and, especially, about Kraljevic Marko (King Marko Mrnjavcevic) as the faultless and dauntless legendary knight who was always defeating Turks and saving Serbs, were an expression not only of the tragic sense of life in which Turkish rule was a synonymous to evil, but a particular moral code that in time crystalized into a common attitude towards life, defined in the first centuries of Ottoman rule. The Serbian nation’s Kosovo covenant is embodied in the choice which, according to legend, was made by Prince Lazar on the eve of the battle of Kosovo. The choice of freedom in the kingdom of heaven instead of humiliation in the kingdom of earth constituted the Serbian nation’s spiritual stronghold. Prince Lazar’s refusal to resign to injustice and slavery, raised to the level of biblical drama, determined his unquenchable thirst for freedom. Together with the cult of Saint Sava, which grew into a common civilisational framework in everyday life, the Kosovo idea which, in time, gained universal meaning. With its wise policy the Patriarchate of Pec carefully built epic legend into the hagiography of old and new Serbian saints, glorifying their works in frescoes and icons.


Source: No Kosovo Unesco

Join the debate on our Twitter Timeline!

RELATED POSTS
The World According to ISIS
This article is excerpted from Fawaz A. Gerges’s forthcoming book, ISIS: A History. Although the spectacular surge of ISIS must be contextualized within the social and political circumstances that exist in Iraq and Syria and beyond, the group’s worldview and ideology should be taken equally seriously. Ideology is, after all, the superglue that binds Salafi-jihadists known as revolutionary religious activists or global jihadists of the ISIS variety to each other. The Salafi-jihadist movement emerged from an alliance between ultraconservative Saudi Salafism (or Wahhabism) and revolutionary Egyptian Islamism which was inspired by the Egyptian master theorist, Sayyid Qutb. The Afghan war against ...
READ MORE
Kosovo: Honoring Nazis and the SS
UN negotiator on Kosovo Martti Ahtisaari wanted to honor and commemorate Finnish Nazi SS troops in 1999 when he was the President of Finland. He wanted to have the Finnish taxpayers and the Finnish government fund and finance the construction of a plaque in the Ukraine to commemorate the deaths of Finnish Nazi SS troops killed during Operation Barbarossa. Ahtisaari is not, alone, however, in seeking to honor and celebrate the legacy of Nazis and the SS. Kosovo Albanians have similarly honored and commemorated the legacy of Nazis and the SS. Kosovo Albanians have named a high school in Pec and ...
READ MORE
Kosovo History – Fifth Part
The series of long-scale Christian national movements in the Balkans, triggered off by 1804 Serbian revolution, decided more than in the earlier centuries, the fate of Serbs and made ethnic Albanians (about 70% of whom were Muslims) the main guardians of Turkish order in the European provinces of Ottoman Empire. At a time when the Eastern question was again being raised, particularly in the final quarter of 19th and the first decade of 20th century, Islamic Albanians were the chief instrument of Turkey’s policy in crushing the liberation movements of other Balkan states. After the congress of Berlin (1878) an ...
READ MORE
Kosovo and the Jihadist Green Corridor in the Balkans
The Green Corridor[1] is a geopolitical concept with two meanings: (a) The Islamists’ goal of creating a contiguous chain of Muslim-dominated polities from Istanbul in the southeast to northwestern Bosnia, a mere 120 miles from Austria [2]; and (b) The process of increasing ethno-religious assertiveness among the Muslim communities along that route. The process entails four key elements: Expanding the area of those communities’ demographic dominance; Establishing and/or expanding various entities under Muslim political control with actual or potential claim to sovereign statehood; Enhancing the dominant community’s Islamic character and identity within those entities, with the parallel decrease of presence and power of non-Muslim groups; and Prompting Muslim communities’ ambitions for ever bolder ...
READ MORE
The Balkan Caliphate: Saudi Power in Kosovo
Greater Albania has been debating deployment in Syria. A Muslim state, a Balkan Caliphate in the heart of Europe, was supported by Internationalists when they created independent Kosovo and Bosnia. Kosovo registered its first Islamist political party in 2013.  UPDATE: An article on NYT on the inroads of Wahabism into Europe from the Saudi foothold in Kosovo is oozing criminal naiveté on the part of postmodern globalist thinkers. Bill Clinton’s nexus with the lobby for Greater Albania created a Islamic state in the heart of Europe. To those with basic knowledge of Islam and its 1400 year old history — not least ...
READ MORE
Dusseldorf Axe Attacker: “Fatmir H,” Muslim Albanian from Kosovo
If a German had showed up in London in 1944 and opened fire, would police have ruled out any connection to Nazism? Fatmir H comes from a hotbed of jihad activity. The Islamic State and al-Qaeda have issued repeated calls for Muslims in West to murder civilians. We have seen the perpetrators of numerous jihad terror attacks declared mentally ill, often absurdly. In light of all that, the possibility that this was a jihad terror attack cannot be ruled out. “‘He jumped out of the train and started to strike at people with an AXE’: Horror in Dusseldorf as Kosovan attacker ...
READ MORE
Southeastern European Organized Crime & Extremism Review
The following research is a review around the theme of Southeastern European organized crime, mainly in the period 1995-2007, highlighting the emergence of powerful regional “Mafias” with an actual global presence. The main focus is the Albanian criminal syndicates centered on Kosovo. The research is composed by previous material of the writer, some of which was presented in international workshops.  Moreover the issue of radical Islam is being overviewed in a second part,for the same period, along with information regarding  the state of affairs of the Muslim communities in the region. Narcotics and the emergence of crime syndicates in the Balkans The ...
READ MORE
Serbia and the Balkans Wars: The Future Belongs to Those Who Do Not Surrender
Kosovo Muslim Albanian jihad fighters in the Middle East as ISIS members (2016) How accurate is the theory that there are tragic events of exceptional strength that really shape the identity of a nation? How is this happening and what if we do not learn a lesson out of those experiences? – The prominent French writer Renan wrote in his lecture “What is a Nation?” that people are often connected by memories of shared suffering, and Serbs are no exception. Today, when Yugoslavia is no more, there is no reason why Jasenovac should not be brought back to the center of the ...
READ MORE
“We have the right to live”: NATO’s war on Yugoslavia and the expulsion of Serbs from Kosovo
In the period before the 1999 NATO attack on Yugoslavia, the Kosovo Liberation Army (KLA) waged a campaign to secede and establish an independent Kosovo dominated by Albanians and purged of every other ethnic group. In October 1998, KLA spokesman Bardhyl Mahmuti spelled the KLA’s vision: “We will never change our position. The independence of Kosovo is the only solution…We cannot live together [with Serbs]. That is excluded.” Once NATO’s war came to an end, the KLA set about driving out of Kosovo every non-Albanian and every pro-Yugoslav Albanian it could lay its hands on. The KLA left in its wake ...
READ MORE
Islamic Extremists Establish Foothold in Kosovo and the Balkans
Peace TV, an enterprise directed from India, Saudi Arabia, and Dubai by a fu­­ndamentalist Islamist preacher, Zakir Naik, has established a 12-hour daily program in Kosovo, a country 90% Muslim. The entry into Kosovo of Naik’s Peace TV, broadcasting each day in Albanian from 9:30 a.m. to 10 p.m., appears to be an element in a novel campaign by South Asian Islamists to establish a foothold among Europe’s indigenous Balkan Muslims. Peace TV’s message is hard-line Wahhabism, which insults, in aggressive terms, spiritual Sufis, Shia Muslims, non-fundamentalist Sunnis, Jews, Christians, and Hindus, among others. Radical Islamist interlopers and their financiers, mainly ...
READ MORE
Media Literacy 101: Kosovo and Libya
The media never merely report the news. They manipulate and distort the news. They want to tell you what and how to think. Pursuant to this role, they routinely rewrite history. A striking instance of media rewriting of history is in the reporting on Kosovo. In the AP article “US Prosecutor to Probe Kosovo Organ Trafficking”, it is reported that the alleged atrocity occurred “during Kosovo’s war for independence from Serbia” in 1999. Everyone remembers that war as one to prevent genocide and ethnic cleansing, that it was “a humanitarian intervention”. But here it is now characterized and defined as a ...
READ MORE
The Murderers of Serbian Children in Goraždevac Remain “Unknown”
Families want to know if one of the reasons of halting the investigation was, as they claim, the fact that the murderer came from the village of Ćuška, the birthplace of the former commander of the Kosovo Liberation Army and the current minister of Kosovo’s security forces, Agim Ceku. GORAŽDEVAC, SRNA – Tuesday marks the 12th anniversary of the murder of Serbian children in Goraždevac near Peć. On August 13, 2003, Ivan Jovović aged 19 and Pantelija Dakić aged 12 were taking a swim in the Bistrica River when they were shot dead with automatic weapons. Their peers Đorde Ugrenović aged 20, ...
READ MORE
Kosovostan Albanian Monstrous Crimes
Serbian girl Jovana was only 11 years old when Albanian terrorists captured, beaten and detained her together with rest of the family. They were taken in a camp in the village of Klecka, Lipljan, along with her mother and grandmother. The camp was under direct rule and control of Fatmir Limaj (acquitted by the Hague cangaroo court) and Hashim Thaci. Hasim Taci used to visit the camp. One day little Jovana was taken by the Albanian KLA bandits, Luan and Bekim Mazrreku, who, before the eyes of her mother and grandmother raped the eleven years old girl. They tortured her, cutting her body ...
READ MORE
Donald Trump On Kosovo In 1999
When I saw the media in Serbia reporting about Donald Trump’s alleged condemnation of the 1999 NATO attack on then-Yugoslavia, also known as the Kosovo War, I shrugged it off as disinformation. Most of them, I’m sad to say, are almost entirely dedicated to gaslighting the general populace, and as likely to spread confusion and cognitive dissonance as actual news. It turns out that Donald Trump did talk to Larry King about Kosovo – but everyone is leaving out that this took place in October 1999. That is sort of important, though: by that point, the Serbian province had been “liberated” ...
READ MORE
U.S. conceals thousands of airstrikes in Middle East
On February 5, Military Times published a report stating that Washington has failed to publicly disclose potentially thousands of lethal airstrikes conducted over several years in Iraq, Syria and Afghanistan. The investigation reveals that in Afghanistan in 2016 alone, the U.S. air force carried out at least 456 bombings. The open-source report published by the Air Force Command doesn’t include these figures. According to the Military Times, the information was obtained from “Congress, American allies, military analysts, academic researchers, the media and independent watchdog groups” and it shows that much of what the Pentagon has disclosed may be misleading or simply ...
READ MORE
From The History of Anti-Russian Policy: The First Balkan Alliance (1866−1868)
The creation of the First Balkan Alliance against the Ottoman Empire in 1866–1868 in the light of territorial requirements of the Balkan states and nations at the expense of the decreasing power of the Ottoman authorities and the Ottoman state integration was the first political-military treaty on the mutual cooperation by the Christian Balkan states and nations. The secret paragraphs of bilateral military-political contracts between Greece and Serbia and Serbia and Montenegro in regard to territorial inheritance of the Ottoman Empire in the Balkans are the most important points of the treaty. Serbia became a leader of the Balkan coalition and ...
READ MORE
Draza Mihailovich in film: “A Trap for the General” (1971)
General Draza Mihailovich with the people during the WWII. Contrary to General Mihailovich, Communist leader "Marshall" Josip Broz Tito posses no one photograph with the people of Yugoslavia from the wartime In 1971, the movie Klopka za generala, A Trap for the General, was released in Yugoslavia directed by Miomir “Miki” Stamenkovic starring Rade Markovic, Ljuba Tadic, and Bekim Fehmiu. The screenplay was by Dragan Markovic and Luka Pavlovic. The film was produced by the Sarajevo-based company Bosna Film of Yugoslavia and featured a cast made up of Serbian, Bosnian Muslim, and Albanian Muslim actors. The film was released in ...
READ MORE
Five Facts about Kosovo the #Fakenews Media is Lying to You about
1. Kosovo is not ancient Albanian land Its very name comes from the Serbian word “kos,” meaning blackbird. Its Albanian name, “Kosova,” means nothing whatsoever. Kosovo was the heartland of medieval Serbian state and the site of the 1389 battle in which both the Serbian prince and the Ottoman sultan died, checking the Turkish expansion into the Balkans for almost 70 years. Ethnic Albanians were settled there by the Ottomans over the intervening centuries, and became a majority due to pogroms and persecution of Serbs – which began under Ottoman rule but continued under Austro-Hungarian occupation in WWI and German/Italian occupation in ...
READ MORE
Prof. Petar V. Grujic: Twenty Principal Misconceptions About The Kosovo Issue
The World According to ISIS
Kosovo: Honoring Nazis and the SS
Kosovo History – Fifth Part
Kosovo and the Jihadist Green Corridor in the Balkans
The Balkan Caliphate: Saudi Power in Kosovo
Dusseldorf Axe Attacker: “Fatmir H,” Muslim Albanian from Kosovo
Southeastern European Organized Crime & Extremism Review
Serbia and the Balkans Wars: The Future Belongs to Those Who Do Not Surrender
“We have the right to live”: NATO’s war on Yugoslavia and the expulsion of Serbs from Kosovo
Edward S. Herman (ed.), The Srebrenica Massacre: Evidence, Context, Politics (PDF Book)
Islamic Extremists Establish Foothold in Kosovo and the Balkans
Media Literacy 101: Kosovo and Libya
The Murderers of Serbian Children in Goraždevac Remain “Unknown”
Kosovostan Albanian Monstrous Crimes
Donald Trump On Kosovo In 1999
U.S. conceals thousands of airstrikes in Middle East
From The History of Anti-Russian Policy: The First Balkan Alliance (1866−1868)
Draza Mihailovich in film: “A Trap for the General” (1971)
Five Facts about Kosovo the #Fakenews Media is Lying to You about

Comments are closed.