Balkan Idols: Religion and Nationalism in Yugoslav States

11. See Milo Misˇović, Srpska crkva i konkordatska kriza (The Serbian Church
and the Concordat crisis) (Belgrade: Sloboda, 1983), p. 170.
12. Ivo Guberina, “The Catholic Formation of Croatia,” p. 269.
13. Ibid., p. 204.
14. Jevtić, Sveti Sava i Kosovski zavet, pp. 346–347.
15. Ranković et al., Vladika Nikolaj, p. 42.
16. Quoted in Emmert, “Kosovo—Development and Impact of a National
Ethic,” p. 80.
17. Eucharistic congresses were a form of mass mobilization of the faithful
introduced in nineteenth-century France. The Catholic Church in the Yugoslav
kingdom held Eucharistic congresses in 1923, 1930, and in 1935.
18. See James J. Sadkovich, Italian Support for Croatian Separatism, 1927–1937
(New York: Garland, 1987).
19. Eric J. Hobsbawm, Nations and Nationalism since 1780: Programme, Myth,
Reality (Cambridge, UK: Cambridge University Press, 1990), pp. 146–147.
20. On Četnik massacres of Muslims in Bosnia, see Vladimir Dedijer and
Antun Miletić, Genocid nad Muslimanima 1941–1945: zbornik dokumenata i svedočenja
(Sarajevo: Svijetlost, 1990). For an account on Četniks in Croatia and their
crimes against the Catholic population, see Mile Vidović, Povijest Crkve u Hrvata
(Split: Crkva u svijetu, 1995), pp. 403–411, and Fikreta Jelić-Butić, Četnici u
Hrvatskoj, 1941–1945 (Zagreb: Globus, 1986). See also generally on the Četniks
“The Collaboration of D. Mihailovič’s Chetniks with the Enemy Forces of Occupation:
1941–1944,” in Tajna i javna saradnja četnika i okupatora. English, ed. Jovan
Marjanović and Mihailo Stanisˇić (Belgrade: Arhivski pregled, 1976).
21. A Croatian independent analyst listed 22 such camps and noted that
there were more. Vladimir Z ˇ erjavić, Population Losses in Yugoslavia, 1941–1945
(Zagreb: Dom and Svijet, 1997), pp. 233–234.
22. See Ladislaus Hory, Der Kroatische Ustascha-Staat, 1941–1945 (Stuttgart:
Deutsche Verlags-Anstalt, 1964); Peter Broucek, ed., Ein General in Zwielicht: Die
Erinnerungen von Edmund Glaise von Horstenau (Cologne: Bohlau, 1992).
23. Misha Glenny, The Balkans: Nationalism, War and the Great Powers, 1804–
1999 (London: Granta Books, 1999), pp. 494–506.
24. A list of names of Catholic clergy associated with the Ustasˇas, with accounts
of these clerics’ wartime activity based on communist authorities’ post-
1945 investigations, is given by Viktor Novak, in his Magnum crimen—Pola vijeka
klerikalizma u Hrvatskoj (Belgrade: Nova Knjiga, 1986; 1st ed. 1946). Another
different list of Catholic clergy, including those who supported the communistled
Partisan movement, can be found in Ćiril Petesˇić, Katoličko svećenstvo u NOBu
1941–1945 (The Catholic clergy in the People’s Liberation Struggle 1941–1945)
(Zagreb: Vjesnikova Press agencija, 1982). For information about Muslim clerics
supportive of the Partisans, see Spomenica Ilmije (Sarajevo: Udruzˇenje Islamskih
vjerskih sluzˇbenika, 1971). Almanah—Srbi i pravoslavlje u Dalmaciji i Dubrovniku
(Zagreb: Savez udruzˇenja srpskog pravoslavnog pravoslavnog svesˇtenstva u SR
Hrvatskoj, 1971) provides an incomplete list of Serb Orthodox clergy who sided
with the Partisans. Finally, information about Orthodox clergy in Macedonia
during World War II can be found in Slavko Dimevski, Istorija na Makedonskata
pravoslavna crkva (Skopje: Makedonska knjiga, 1989).
25. Veljko Djurić, “Pravoslavna crkva u tzv. Nezavisnoj Drzˇavi Hrvatskoj”
(The Orthodox Church in the so-called Independent State of Croatia), in Crkva
1991–Kalendar Srpske pravoslavne patrijarsˇije za prostu 1991 godinu: 1941–1991 Nezaceljene
rane na telu Srpske crkve (The Church 1991—A calendar of the Serbian
notes to pages 20–2 4 2 53