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former SERBS

January 11 2006 at 9:24 PM
Score 5.0 (1 person)
Krajl  (Login Czar_Marko)

 
The Turks brought the worst of history to Greeks and Slavs in the Balkans. Turks arrived as short, dark skinned Asians, and now many people in Turkey have fair hair, skin and eyes. Why? Stealing and selling off Christian slaves. Even worse, former Serbs (Bosnia, Kosovo), Croats (Bosnia), Bulgarians, and Greeks came to call themselves "Turks" after centuries of forced and coerced conversions to Islam and the religion of the false prophet and worship of the moon god. Here is a excerpt from and article by Hugo Roth, author of Origins of Kosovo.

"Some extraordinarily illuminating facts about Albanian participation in the Islamization of the Serbs in Kosovo and Albania are to be found in the book Makedonien und Alt Serbien by Spiridon Gopcevic published in Vienna in 1889.
The best testament to his objectivity and conscientiousness is the fact that Bulgarian experts entrusted him with publishing a fair judgement concerning the national and ethnic origin of the inhabitants of Old Serbia and Macedonia, that is, to give an answer as to whether they were Serbs or Bulgarians. (The term "Macedonia" in the nineteenth century for the most part related to the area of Alexander the Great's state before, naturally, his military conquests.)
With regard to the work of S. Gopcevic, he wrote a large number of studies of the Balkan countries, among them Bulgarien und Ostrumelien (Bulgaria and Eastern Rumelia, Leipzig, 1886), with a special review of the period 1878-1886 including an appraisal of the recently waged Serbo-Bulgarian war and whose objectivity was highly thought of by Bulgarian experts and, knowing of his reputation in German academic circles, they entrusted the aforementioned task to him. Since both Kosovo and parts of present day Albanian fell within the scope of his work, a significant part of his data also relates to those areas and so we shall present them.
Here is the first, characteristic, excerpt from his work Macedonia and Old Serbia, pp. 120-1:
"Everyone agreed when giving us the names of settlements but data about the nationality of the inhabitants where the Mohammedans were concerned was contradictory. Most explained that these were Turks, or Albanians, whereas others claimed that these 'Turks' spoke 'Bulgarian'. In this specific instance, these were Mohammedan Serbs whose number is probably significantly greater than has been hitherto supposed. At least I discovered that in many places that people who described themselves as Turks did not understand Turkish at all but only spoke Serbian which was the case as in Bosnia. On account of this it is very probable that many of those who are designated as Osmanlis or as Albanians on my ethnographic maps and in my statistical tables are in fact Serbs who are Mohammedanised. I have not heard the word 'Pomaci' (Mohammedanised Bulgarians) west of Vardar which is very significant because it points to the non-Bulgarianism of the Slavs in Macedonia."

Approaching the south-western parts of the Balkans, that is, towards the region of present day Albania, Gopcevic declares "... we continued our journey through the mountains and at about 1pm we reached the large and partly Islamized and Albanised Serbian village of Podgor. We discovered that there are about 2,000 inhabitants, that is, 1,600 Christians and 400 Moslem - Albanized Serbs ... (p.131)

There are plenty of such facts and we shall cite the more characteristic examples and the statistical table drawn up by S. Gopcevic will serve as a more detailed means of observing the process of the Islamization of the Serbs as well as their Albanisation.
Gopcevic presents Kicevo on p. 209, speaking about the area of northern Albania, he writes: "... from Greva we begin to meet Albanised Serbs who converted to Islam and who have even forgotten their own language. Real Sqiptari live only in a few villages (Grekaj, Tumini, Ljusna).'
"In Uniste, there are again Islamized Serbs who speak both Serbian and Albanian. Kolesnjan is half Serbian ... Bica, a third are Serbs but Islamized in Nans they are all Albanians. The hills at Brod, Novaseja, Backo, Restelica, Topoljana are all settled by Islamized Serbs and the greater part of the population in Ljubna, Sticna and Gostilj are Serb-Mohammedans. On this occasion I wish to mention that a great part of present day Albanians are, in fact, nothing other than Albanized Serbs. During the time of the Serbian empire, namely, almost all of the Malisors, Dukadjins, the population of the district of Elbasan and, most probably, Miredites were Serbs. This is revealed even today by the Serbian names for the tribes and villages. During the course of the centuries many of these names have been transmuted (Golobrdo into Kolobarda, Belgrad into Berat, Sokol into Zogolj, etc.) but many still retain their Serbian names. Memory of Serbian origins is still alive particularly among the Malisori and in the district of Elbasan. Of the first, many still celebrate their Slava and whole families have their patron saint ... in Elbasan there are many crypto-Serbs, that is, people who speak Serbian, their mother tongue, at home, Christians who celebrate their Slava but who, in public, represent themselves as Moslems and speak only Albanian !"

Let us briefly consider one specific but very significant detail. It is mentioned and was shown to be in practice that when a person whose origin is unknown but there exist indications that he could be Serbian is asked whether he celebrates his SLAVA or whether his forebears celebrated it of old, he gives an affirmative answer without hesitation.
The family Slava, a celebration which can also be a tribal, communal, church or similar one, is celebrated only and exclusively by Serbs so that it often happens that not even an individual or family conversion to another religion can succeed for a long time in eradicating that original trace, deeply entrenched in family and personal customs of people of Serbian origin. This approach was of great help to the cited author in resolving doubts especially among those people who were prevented from openly expressing their ethnic and national affiliation in the Ottoman state.
A
lso worthy of mention in this context is the well-known fact about the Krasnici tribe. Namely, in spite of its relatively short duration, the Turkish-Tatar war of 1687-92 under Arap-pasha from Anatolia brought fatal consequences. The destruction of Visoki Decani monastery, the looting and devastation of villages caused a large and numerous conversion of Orthodox Serbs to Islam. This also happened to the entire tribe of the Krasnici whose Serbian, that is, old previous name was Krastenic and who from then on were completely Albanized.
It is interesting to note that the German sources from the pen of Prof. Hopf referred to by S. Gopcevic also bring into question the origins of the Gegi, a north Albanian tribe, ascribing to it a Slav origin which, at least according to the testimony of these authors, is also reflected in the noticeable difference in relation to the south Albanian tribe, the Tosks. This difference appears in language, dress, customs and, allegedly, also in physionomy. Nevertheless, all of this still lies within the realm of unproven hypotheses. There were no serious investigations and time has done its work so that during these hundred years or more the aforementioned differences are becoming less and less.

He portrayed Djakovica as a place of 4,100 households of which all of 16 (!) belonged to Christian Serbs, 450 belonged to Gypsies, 130 to Catholic Albanians and the rest to Islamicised Albanians, all of them Albanized Serbs "... who are among the greatest fanatics which, as is already well known, is always the case with renegades." Of Pec he says there were 2,530 households of which 1,600 were Mohammedan, 700 Christian Serbs, 200 Catholic Albanians, 10 Turkish etc. Very significant is his observation that the number of mosques in proportion to such a numerous Moslem population was negligible. This fact well illustrates that Islam was a new phenomenon in Metohia at that time."


 
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