The emergence of World War I （1914） brought the occupation of Novi Pazar by Austria-Hungary （19 of November 1915） which resulted in epidemics, famine and destitution among its inhabitants. Despite of the attenuati...The emergence of World War I （1914） brought the occupation of Novi Pazar by Austria-Hungary （19 of November 1915） which resulted in epidemics, famine and destitution among its inhabitants. Despite of the attenuation of the population structure, Austria-Hungary made a strong pressure on the Muslim population of Sanjak by representing the ongoing worldwide conflict （World War I） as a ＂holy war＂ which aimed the destruction of the Ottomans and Islam by its enemies. By using the slogans ＂For creed and faith＂ and ＂Everyone Turkish must check into the Volunteers＂ during 1916, with the help of local agas and beys, a couple of thousand males at the ages between 18 and 50 were gathered and dispersed among the frontlines spreading from Arabia to Galicia. Thus, a large number of Muslims applied to ＂Durumlije＂ and joined the struggle because of the Ottoman Empire had been an ally and fought together with the Axis Powers （Germany and Austria-Hungary） against Russia and other Allied （Entente） Armies. ＂Durumlije＂, among their Austria-Hungarian military uniforms wore a crescent-star bandage alongside a tarboosh on their heads. They were being brought to the Galician frontline after a very short period of military instructions which never lasted longer than a month. A smaller number of them were sent to the frontlines towards Arabia, while some of them lost their lives. Part became prisoners of war and afterwards most of them continued their lives in Turkey. Nevertheless, a small number of＂Durumlije＂ managed to return to Sanjak. After succeeding to return their destinies were uncertain. After the conclusion of World War I they faced repression and terror because of their previous war engagement in the newly formed Kingdom of Serbs, Croats and Slovenes （1918）. A large part of them were forced to flee to Turkey because of poverty and fear of retaliations.展开更多
In this article I aim to highlight the question how to negotiate and reconstruct new identities among previously perpetuator groups in the trauma zones by looking at a specific case example,Bosnia-Herzegovina(BiH)and ...In this article I aim to highlight the question how to negotiate and reconstruct new identities among previously perpetuator groups in the trauma zones by looking at a specific case example,Bosnia-Herzegovina(BiH)and Bosnian Serbs.After the end of the Bosnian war(1992-1995)through Dayton Peace Accord,Bosnian Serbs have been started to be classified as the perpetuator group of the war.However,both Bosniaks,the main victim ethnic group of the war,and Bosnian Serbs have also started to draw the borders of Serbness into different boundaries,such as moral and religious ones.In this study I employed the method of(online)in-depth interviewing with my Bosniak and Bosnian Serb participants to underline and display which components and experiences have been shaping Bosnian Serbness since the end of the war.After the analysis of my interviews,one could argue that burden of guilt and burden of loss might have caused re-imagination of Bosnian Serbness as today’s victims.Furthermore,according to the main pattern I detected among the testimonies of my participants,one could also argue that exclusion of Bosnian Serbs due to their ethnicity from everyday tasks or rituals makes their another supreme identity much more visible:they are Christian Orthodoxies of Bosnia now.展开更多
文摘The emergence of World War I （1914） brought the occupation of Novi Pazar by Austria-Hungary （19 of November 1915） which resulted in epidemics, famine and destitution among its inhabitants. Despite of the attenuation of the population structure, Austria-Hungary made a strong pressure on the Muslim population of Sanjak by representing the ongoing worldwide conflict （World War I） as a ＂holy war＂ which aimed the destruction of the Ottomans and Islam by its enemies. By using the slogans ＂For creed and faith＂ and ＂Everyone Turkish must check into the Volunteers＂ during 1916, with the help of local agas and beys, a couple of thousand males at the ages between 18 and 50 were gathered and dispersed among the frontlines spreading from Arabia to Galicia. Thus, a large number of Muslims applied to ＂Durumlije＂ and joined the struggle because of the Ottoman Empire had been an ally and fought together with the Axis Powers （Germany and Austria-Hungary） against Russia and other Allied （Entente） Armies. ＂Durumlije＂, among their Austria-Hungarian military uniforms wore a crescent-star bandage alongside a tarboosh on their heads. They were being brought to the Galician frontline after a very short period of military instructions which never lasted longer than a month. A smaller number of them were sent to the frontlines towards Arabia, while some of them lost their lives. Part became prisoners of war and afterwards most of them continued their lives in Turkey. Nevertheless, a small number of＂Durumlije＂ managed to return to Sanjak. After succeeding to return their destinies were uncertain. After the conclusion of World War I they faced repression and terror because of their previous war engagement in the newly formed Kingdom of Serbs, Croats and Slovenes （1918）. A large part of them were forced to flee to Turkey because of poverty and fear of retaliations.
文摘In this article I aim to highlight the question how to negotiate and reconstruct new identities among previously perpetuator groups in the trauma zones by looking at a specific case example,Bosnia-Herzegovina(BiH)and Bosnian Serbs.After the end of the Bosnian war(1992-1995)through Dayton Peace Accord,Bosnian Serbs have been started to be classified as the perpetuator group of the war.However,both Bosniaks,the main victim ethnic group of the war,and Bosnian Serbs have also started to draw the borders of Serbness into different boundaries,such as moral and religious ones.In this study I employed the method of(online)in-depth interviewing with my Bosniak and Bosnian Serb participants to underline and display which components and experiences have been shaping Bosnian Serbness since the end of the war.After the analysis of my interviews,one could argue that burden of guilt and burden of loss might have caused re-imagination of Bosnian Serbness as today’s victims.Furthermore,according to the main pattern I detected among the testimonies of my participants,one could also argue that exclusion of Bosnian Serbs due to their ethnicity from everyday tasks or rituals makes their another supreme identity much more visible:they are Christian Orthodoxies of Bosnia now.
