Balkan Idols: Religion and Nationalism in Yugoslav States

26. “Strahinja Maletić: XX vek u tridesetak slika,” NIN, no. 2572, 15 April
2000.
27. Slijepčević, Istorija Srpske Pravoslavne Crkve, p. 419.
28. According to annual reports on the status of religious communities and
church-state relations in the Socialist Republic of Croatia in 1979–85, obtained
through the Commission for Relations with Religious Communities of the Executive
Council of Municipal Assembly of Split, Croatia.
29. Almanah—Srbi i pravoslavlje u Dalmaciji i Dubrovniku, p. 300.
30. Wilkinson, Dalmatia and Montenegro, 1: 425.
31. In 1845 the original chapel was consecrated, and Njegosˇ was laid to rest
there in 1855. In 1916, the Njegosˇ memorial chapel was demolished by Austrian
troops. The ruler’s relics were transferred to the Cetinje monastery. In 1925, a
replica of the chapel was rebuilt at the same location by the Royal Yugoslav
Army and solemnly opened by King Alexander I Karadjordjević.
32. “Njegosˇ and Lovćen (4)”, NIN, 4 February 1990.
33. See Komisija za vjerska pitanja Izvrsˇnog vijeća Sabora Socijalističke Republike
Hrvatske, “Informativni bilten broj 5/1969.”
34. Radna grupa Sekretarijata Centralnog komiteta Saveza komunista Srbije
(Working group of the Secretariat of the Central Committee of the League of
Communist of Serbia), Aktivnost SKS u borbi protiv nacionalizma i sˇovinizma u SR
Srbiji: Aktivnost Srpske pravoslavne crkve na platformi srpskog nacionalizma (Activity
of the League of Communists of Serbia in the struggle against nationalism and
chauvinism in the Socialist Republic of Serbia; Activities of the Serbian Orthodox
Church on the platform of Serbian nationalism) (Belgrade: IC Komunist, 1972),
pp. 200–201.
35. The 1960 survey examined the largest (4,000) sample of respondents—
students of the University of Belgrade selected from across Yugoslavia. In terms
of ethnic distribution, 33 percent of the Croatian students, 23 percent of Catholic
Slovenes, and 23 percent of Muslims declared themselves to be religious. Among
those who are traditionally Orthodox, the highest percentage of students who
declared themselves to be religious were Macedonians (19 percent) while 16
percent were of Serbian background. Bročić, “The Position and Activities of the
Religious Communities in Yugoslavia with Special Attention to the Serbian Orthodox
Church,” in Religion and Atheism in the U.S.S.R., edited by Bohdan R.
Bociurkiw, John W. Strong, and Jean K. Laux (Toronto: University of Toronto
Press, 1975), pp. 364–365.
36. Bogdan Denitch, “Religion and Social Change in Yugoslavia,” Bociurkiw,
Strong, and Laux, in Religion and Atheism in the U.S.S.R. and Eastern Europe,
pp. 378–379.
37. See Pedro Ramet, ed., Catholicism and Politics in Communist Societies (Durham,
NC: Duke University Press, 1990), pp. 200–203.
38. Vrcan, “Religion, Nation and Class in Contemporary Yugoslavia,” p. 95.
39. Ibid.
40. See Bročić, “The Position and Activities of the Religious Communities in
Yugoslavia,” p. 366.
41. Milan Kasˇanin, Glasnik Srpske pravoslavne crkve, no.10, October 1969
p. 298 (my translation).
42. Pavlovich, The History of the Serbian Orthodox Church, p. 116.
43. Glasnik Srpske pravoslavne crkve, no.10, October 1969, p. 281.
44. Ibid., p. 287.
45. Welcoming Patriarch Germanus at the 1975 Gomirje feast, Ivan Lalić,
notes to pages 48–52263