By Branimir Anzulovic
As violence and turmoil proceed to outline the previous Yugoslavia, uncomplicated questions stay unanswered: What are the forces in the back of the Serbian expansionist force that has introduced dying and destruction to Croatia, Bosnia and Herzegovina, and Kosovo? How did the Serbs rationalize, and rally aid for, this genocidal task? Heavenly Serbia strains Serbia's nationalist and expansionist impulses to the mythical conflict of Kosovo in 1389. Anzulovic indicates how the parable of "Heavenly Serbia" built to assist the Serbs suffer international domination, explaining their army defeat and the lack of their medieval kingdom by way of emphasizing their very own ethical superiority over army victory. Heavenly Serbia indicates how this fable led to an competitive nationalist ideology which has triumphed within the overdue 20th century and marginalized these Serbs who try for the institution of a civil society. "Modern Serbian nationalism...and its contradictory connections...have been assets of substantial scholarly interest...Branimir Anzulovic's compendium is an effective instance of the style, made all of the extra precious through Anzulovic's very good command of the literature."—Ivo Banac, background of Religions writer interview with CNN: http://www.cnn.com/chat/transcripts/branimir_chat.html
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Extra resources for Heavenly Serbia: From Myth to Genocide
In Krepoljin and some other places in eastern Serbia, members of 48 I the household used to prepare cornmush, put it on the old man's or woman's head, and strike it with an ax until the person died. They did it this way to make it appear that the mush was the killer, not themselves. 9 The sociologist Dinko Tomasic noted that in Dinaric society, from earliest times to the present, sharp father-son clashes were a regular occurrence, and patricides and infanticides were common. In more recent times, politics and ideology have been an important source of intrafamilial violence.
It can only be speculated to what degree a massacre of Muslims 11 the newly formed Yugoslavia (long after the Turks had left) was nspired by NjegoS's poetry, because that bloody raid committed by Montenegrins had numerous precedents in the violent history of Ihe area. However, there is no doubt that the partjcipants jn the ra id knew Njegos's most popular poem very: well. The raid is described by Montenegrin-born Milovan Djilas (1911-95), a prominent Yugoslav communist leader and subsequently a dissident, in an 62 I Dinaric Highlanders and Their Songs autobiographical work aptly titled Land without Justice.
This conclusion conveys the message that the task, which has not been COmPleted, must be carried on, and the abrupt end of the poem reinforces the impression that it is not the true end, and that the extermination of infidels must be pursued to the end. \ The rejoicing over the massacres and their depiction as a baptism in blood that leads to the nation's rebirth make the poem a hymn to genocide. 38 The author is aware that he is making a pact with the devil, but he believes that future generations will enjoy the flowers of the evil: Let Hell devour, and Satan mow down!