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This is not a major change: references have been classified between Albanian, Western supporting the Albanian viewpoint (two sources) ans Elsie (the most reasonable one). Discussion has already started on the talk page, I added my arguments, add yours if you want.
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{{Short description|Historic tribe of Montenegro}}
{{Short description|Historic tribe of Montenegro}}
{{Tribes of MNE&H}}
{{Tribes of MNE&H}}
The '''Vasojevići''' ({{lang-sr-Cyrl|Васојевићи}}, {{IPA-sh|ʋâso̞je̞ʋit͡ɕi|pron}}) is a historic [[Tribes of Montenegro#Brda|Montenegrin Highland tribe]] and a territorial unit in northeastern [[Montenegro]], in the region of [[Brda, Montenegro|Brda]] ("the Highlands"). It is the largest of the historical tribes, occupying the area between Vjetarnih Lijeva Rijeka in the South and [[Bihor (region)|Bihor]] under [[Bijelo Polje]] in the North, [[Mateševo]] in the West to [[Plav, Montenegro|Plav]] in the East. Likely of [[Albanians|Albanian]] origin, the tribe (''pleme'') is one of seven Highland tribes (Vasojevići, [[Moračani]], [[Rovčani]], [[Bratonožići]], [[Kuči]], [[Piperi clan|Piperi]] and [[Bjelopavlići (clan)|Bjelopavlići]]). Vasojevići is also the name of the region inhabited by the Vasojevići. Most of the tribe's history prior to the 16th century has naturally been passed on through [[oral history]].
The '''Vasojevići''' ({{lang-sr-Cyrl|Васојевићи}}, {{IPA-sh|ʋâso̞je̞ʋit͡ɕi|pron}}) is a historical [[Tribes of Montenegro#Brda|tribe]] ({{Lang|sr-latn|pleme}}) and area in northeastern [[Montenegro]], in the region of [[Brda, Montenegro|Brda]] ("the Highlands"). It is the largest of the historical tribes, occupying the area between Vjetarnih Lijeva Rijeka in the South and [[Bihor (region)|Bihor]] under [[Bijelo Polje]] in the North, [[Mateševo]] in the West to [[Plav, Montenegro|Plav]] in the East. The tribe (''pleme'') is one of seven Highland tribes (Vasojevići, [[Moračani]], [[Rovčani]], [[Bratonožići]], [[Kuči]], [[Piperi clan|Piperi]] and [[Bjelopavlići (clan)|Bjelopavlići]]). Vasojevići is also the name of the region inhabited by the Vasojevići. Most of the tribe's history prior to the 16th century has naturally been passed on through [[oral history]].


Although the unofficial center is [[Andrijevica]] in north-eastern Montenegro, the tribe stems from Lijeva Rijeka in central Montenegro. The tribe was formed by various tribes that were united under the rule of the central Vasojević tribe. These tribes later migrated to the [[Komovi|Komovi mountains]] and the area of [[Lim River|Lim]]. The emigration continued into what is today [[Serbia]] and other parts of [[Montenegro]].
Although the unofficial center is [[Andrijevica]] in north-eastern Montenegro, the tribe stems from Lijeva Rijeka in central Montenegro. The tribe was formed by various tribes that were united under the rule of the central Vasojević tribe. These tribes later migrated to the [[Komovi|Komovi mountains]] and the area of [[Lim River|Lim]]. The emigration continued into what is today [[Serbia]] and other parts of [[Montenegro]].
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===Origins===
===Origins===
{{Albanian tribes sidebar}}
{{Albanian tribes sidebar}}
Likely of [[Albanians|Albanian]] origin, the Vasojevići ([[Albanian language|Albanian:]] ''Vasaj'', also ''Vasoviqi''<ref>{{cite book |last1=Brendel |first1=Heiko |url=https://www.google.com/books/edition/Lieber_als_Kacake_als_an_Hunger_sterben/lE-wDwAAQBAJ?hl=en&gbpv=1&dq=vasojevici+stamm+albanisch&pg=PA51&printsec=frontcover |title=Lieber als Kacake als an Hunger sterben: Besatzung und Widerstand im k. u. k. Militärgeneralgouvernement in Montenegro (1916-1918) |publisher=Campus Verlag |year=2019 |isbn=9783593510354 |location=Frankfurt |page=51 |language=de |quote=Es verwundert nicht, dass sich die mächtigsten Stämme um das Prokletije formierten, wo sich die ausgedehntesten Sommerweiden befan den: An der Südflanke des Prokletijemassivs waren dies die Kelmendi (serbokroatisch Klimenti), an der Westflanke die Kuči (albanisch Kuçi) und an der Nordflanke die Vasojevići (albanisch Vasoviqi).}}</ref> or ''Vasojeviqi''<ref>{{cite journal|last1= Duicu|first1= Ioana |title= Metal Adornments Of/With Balkan Influences, Components Of Women's Folk Costumes In Oltenia And Banat|publisher= “Dimitrie Cantemir” Christian University |journal=Cogito|year= 2015|url=http://cogito.ucdc.ro/cogito7.nr2.june.pdf#page=117|page=126}}</ref>) underwent a process of gradual cultural integration into the neighboring Slavic population.<ref>{{cite book |last1=Gjergji |first1=Andromaqi |url=https://www.google.com/books/edition/Albanian_Costumes_Through_the_Centuries/vc3fAAAAMAAJ?hl=en&gbpv=0&bsq=vasojeviq%20oblaja |title=Albanian Costumes Through the Centuries: Origin, Types, Evolution |date=2004 |publisher=Academy of Sciences of Albania, Institute of Folc Culture |year=2004 |isbn=9789994361441 |location=Tirana |page=118 |quote=This also explains the severity of the measures with which the official circles of Cetinje tried to eliminate the folk costume of several Albanian clans in Montenegro, as one of the means for their denationalisation. Thus, in 1860, the government in Cetinje first issued the order that ornaments and embroideries must be removed from different parts of the costume of the women of the Vasaj tribe (Vasojevic) such as on the xhubleta, aprons, jackets etc. and Montenegrin garments worn instead; then the governor sent men to the Vasaj who “took the multicolour coats from the women's clothes chests so the people would wear the Montenegrin costume. He did the same thing in the neighbouring zones of the Moraça, Ravcaj, Bratonozhiq and other, because there too, a similar women's costume was worn” (121, p.823). Despite the drastic measure, the women of the Vasaj clan retained their folk costume until the beginning of XX century.}}</ref><ref>{{Cite book |last=Elsie |first=Robert |title=The Tribes of Albania: History, Society and Culture |publisher=I.B. Tauris |year=2015 |isbn=978-1784534011 |location=London |pages=3 |language= |quote=The now Slavic-speaking Kuçi [Kuči] tribe of Montenegro, for instance, was originally Albanian-speaking. The same may be true, at least in part, of the Montenegrin Vasoviqi [Vasojevići] and Palabardhi [Bjelopavlići] tribes. On the other hand, many of the Albanian tribes took their origins from the north, i.e. from Montenegro and even from Herzegovina, and were no doubt originally Slavic-speaking.}}</ref><ref>{{cite journal|last1= Arifi|first1= Arben|last2=Tetaj |first2=Luan |title= The Monastery of Deçan and the Attempts to Appropriate It |quote= In Montenegro, Albanian tribes such as Kuçi, Bjellopavliq (Palabardhët), Piprraj, Vasoviq, and others were among the assimilated ones |publisher=Richtmann Publishing |url=https://www.richtmann.org/journal/index.php/jicd/article/view/12318#:~:text=The%20Monastery%20of%20De%C3%A7an%20is,cultural%20heritage%20in%20De%C3%A7an%2DKosova.&text=The%20attempts%20to%20appropriate%20and,times%20lack%20sufficient%20scientific%20basis.|year= 2020|page=67}}</ref><ref>{{cite book|last1= Miranda|first1= Vickers |title= Between Serb and Albanian: A History of Kosovo|quote= In Kosovo, especially in its eastern part, most Albanians were gradually assimilated into the Eastern Orthodox faith by numerous methods, including the baptism of infants with Serbian names and the conducting of all religious ceremonies such as marriages in the Serbian language. In Montenegro entire tribes such as the Kuc, Bjellopavliq, Palabardha, Piprraj and Vasovic were assimilated; those who resisted assimilation retreated into the hills of what is now northern Albania.|publisher= Hurst & Company |year= 1998 |page=8}}</ref><ref>{{cite journal |last1=Murati |first1=Qemal |date=2012 |title=Sprovë për një fjalor etimologjik onomastik Shqiptar |url=https://www.itsh.edu.mk/download/studime-albanologjike-6-pdf/ |journal=Studime Albanologjike |publisher=ITSH |volume=6 |page=19 |quote=Procesi i kalimit të elementit shqiptar në atë serb me rrugë të ndryshme asimilimi ka ndodhur te shumë fise të Malit të Zi, në Kuç etj., si p.sh. te Piperët, te Vasojeviçët etj.}}</ref><ref>{{cite book| last1= Rudolf|first1= Vogel|quote="Auch die montenegrinischen Stämme der Piperi und Vasojevići sind ihrer Herkunft nach stark albanisch fundiert "|title= Südosteuropa-Schriften - Volume 6 |page= 176|year= 1964}}</ref><ref>{{Cite journal |last=Zojsi |first=Rrok |date=1977 |editor-last=Buda |editor-first=Aleks |title=Survivances de l'ordre du fis dans quelques micro-régions de l'Albanie |journal=La Conférence nationale des études ethnographiques (28-30 juin 1976) |pages=196-197 |quote=Pourtant, quelques groupes d'un fis, éloignés excessivement de leur base, entrèrent en rapports socio-économiques avec d'autres fis du nouvel emplacement et tombèrent sous leur influence, comme p. ex., des différents frères du fis de Keç Panta, le Hot et le Triesh restèrent albanais, cependant que les Vasojeviq et le Pipër se slavisèrent. Quoique ayant perdu la base économique commune et les traditions culturelles communes, ils n'en conservèrent pas moins l'idée d'une origine commune.}}</ref><ref>{{cite journal |last1=Ulqini |first1=Kahreman |title=Tradition and history about the Albanian origin of some Montenegrin tribes |journal=Kultura Popullore |date=1983 |page=121 |url=https://www.ceeol.com/search/article-detail?id=958755}}</ref>
Due to similarities with [[Albanian tribes]], some Albanian scholars consider that the Vasojevići are of [[Albanians|Albanian]] oirigin ([[Albanian language|Albanian:]] ''Vasaj'', also ''Vasoviqi''<ref>{{cite book |last1=Brendel |first1=Heiko |url=https://www.google.com/books/edition/Lieber_als_Kacake_als_an_Hunger_sterben/lE-wDwAAQBAJ?hl=en&gbpv=1&dq=vasojevici+stamm+albanisch&pg=PA51&printsec=frontcover |title=Lieber als Kacake als an Hunger sterben: Besatzung und Widerstand im k. u. k. Militärgeneralgouvernement in Montenegro (1916-1918) |publisher=Campus Verlag |year=2019 |isbn=9783593510354 |location=Frankfurt |page=51 |language=de |quote=Es verwundert nicht, dass sich die mächtigsten Stämme um das Prokletije formierten, wo sich die ausgedehntesten Sommerweiden befan den: An der Südflanke des Prokletijemassivs waren dies die Kelmendi (serbokroatisch Klimenti), an der Westflanke die Kuči (albanisch Kuçi) und an der Nordflanke die Vasojevići (albanisch Vasoviqi).}}</ref> or ''Vasojeviqi''<ref>{{cite journal|last1= Duicu|first1= Ioana |title= Metal Adornments Of/With Balkan Influences, Components Of Women's Folk Costumes In Oltenia And Banat|publisher= “Dimitrie Cantemir” Christian University |journal=Cogito|year= 2015|url=http://cogito.ucdc.ro/cogito7.nr2.june.pdf#page=117|page=126}}</ref>) and underwent a process of gradual cultural integration into the neighboring Slavic population.<ref>{{cite book |last1=Gjergji |first1=Andromaqi |url=https://www.google.com/books/edition/Albanian_Costumes_Through_the_Centuries/vc3fAAAAMAAJ?hl=en&gbpv=0&bsq=vasojeviq%20oblaja |title=Albanian Costumes Through the Centuries: Origin, Types, Evolution |date=2004 |publisher=Academy of Sciences of Albania, Institute of Folc Culture |year=2004 |isbn=9789994361441 |location=Tirana |page=118 |quote=This also explains the severity of the measures with which the official circles of Cetinje tried to eliminate the folk costume of several Albanian clans in Montenegro, as one of the means for their denationalisation. Thus, in 1860, the government in Cetinje first issued the order that ornaments and embroideries must be removed from different parts of the costume of the women of the Vasaj tribe (Vasojevic) such as on the xhubleta, aprons, jackets etc. and Montenegrin garments worn instead; then the governor sent men to the Vasaj who “took the multicolour coats from the women's clothes chests so the people would wear the Montenegrin costume. He did the same thing in the neighbouring zones of the Moraça, Ravcaj, Bratonozhiq and other, because there too, a similar women's costume was worn” (121, p.823). Despite the drastic measure, the women of the Vasaj clan retained their folk costume until the beginning of XX century.}}</ref><ref>{{cite journal|last1= Arifi|first1= Arben|last2=Tetaj |first2=Luan |title= The Monastery of Deçan and the Attempts to Appropriate It |quote= In Montenegro, Albanian tribes such as Kuçi, Bjellopavliq (Palabardhët), Piprraj, Vasoviq, and others were among the assimilated ones |publisher=Richtmann Publishing |url=https://www.richtmann.org/journal/index.php/jicd/article/view/12318#:~:text=The%20Monastery%20of%20De%C3%A7an%20is,cultural%20heritage%20in%20De%C3%A7an%2DKosova.&text=The%20attempts%20to%20appropriate%20and,times%20lack%20sufficient%20scientific%20basis.|year= 2020|page=67}}</ref><ref>{{cite journal |last1=Murati |first1=Qemal |date=2012 |title=Sprovë për një fjalor etimologjik onomastik Shqiptar |url=https://www.itsh.edu.mk/download/studime-albanologjike-6-pdf/ |journal=Studime Albanologjike |publisher=ITSH |volume=6 |page=19 |quote=Procesi i kalimit të elementit shqiptar në atë serb me rrugë të ndryshme asimilimi ka ndodhur te shumë fise të Malit të Zi, në Kuç etj., si p.sh. te Piperët, te Vasojeviçët etj.}}</ref><ref>{{Cite journal |last=Zojsi |first=Rrok |date=1977 |editor-last=Buda |editor-first=Aleks |title=Survivances de l'ordre du fis dans quelques micro-régions de l'Albanie |journal=La Conférence nationale des études ethnographiques (28-30 juin 1976) |pages=196-197 |quote=Pourtant, quelques groupes d'un fis, éloignés excessivement de leur base, entrèrent en rapports socio-économiques avec d'autres fis du nouvel emplacement et tombèrent sous leur influence, comme p. ex., des différents frères du fis de Keç Panta, le Hot et le Triesh restèrent albanais, cependant que les Vasojeviq et le Pipër se slavisèrent. Quoique ayant perdu la base économique commune et les traditions culturelles communes, ils n'en conservèrent pas moins l'idée d'une origine commune.}}</ref><ref>{{cite journal |last1=Ulqini |first1=Kahreman |title=Tradition and history about the Albanian origin of some Montenegrin tribes |journal=Kultura Popullore |date=1983 |page=121 |url=https://www.ceeol.com/search/article-detail?id=958755}}</ref> However, outside Albanian scholarship, this theory has only few supporters.<ref>{{cite book| last1= Rudolf|first1= Vogel|quote="Auch die montenegrinischen Stämme der Piperi und Vasojevići sind ihrer Herkunft nach stark albanisch fundiert "|title= Südosteuropa-Schriften - Volume 6 |page= 176|year= 1964}}</ref><ref>{{cite book|last1= Miranda|first1= Vickers |title= Between Serb and Albanian: A History of Kosovo|quote= In Kosovo, especially in its eastern part, most Albanians were gradually assimilated into the Eastern Orthodox faith by numerous methods, including the baptism of infants with Serbian names and the conducting of all religious ceremonies such as marriages in the Serbian language. In Montenegro entire tribes such as the Kuc, Bjellopavliq, Palabardha, Piprraj and Vasovic were assimilated; those who resisted assimilation retreated into the hills of what is now northern Albania.|publisher= Hurst & Company |year= 1998 |page=8}}</ref> More reasonably, Robert Elsie states that the Vasojevići might have been only partially of Albanian origin.<ref>{{Cite book |last=Elsie |first=Robert |title=The Tribes of Albania: History, Society and Culture |publisher=I.B. Tauris |year=2015 |isbn=978-1784534011 |location=London |pages=3 |language= |quote=The now Slavic-speaking Kuçi [Kuči] tribe of Montenegro, for instance, was originally Albanian-speaking. The same may be true, at least in part, of the Montenegrin Vasoviqi [Vasojevići] and Palabardhi [Bjelopavlići] tribes. On the other hand, many of the Albanian tribes took their origins from the north, i.e. from Montenegro and even from Herzegovina, and were no doubt originally Slavic-speaking.}}</ref>


Vasojevići is not a tribe (''pleme'') of common patrilineal ancestry, but was formed under the rule of a central tribe that extended its name to many other brotherhoods as it expanded in new territory.<ref name="Vucinich1975">{{cite book|last=Vucinich|first=Wayne S.|title=A study in social survival: the katun in Bileća Rudine|url=https://books.google.com/books?id=n95BAAAAIAAJ&q=Vasojevici+%2B+origin|access-date=17 November 2011|year=1975|publisher=University of Denver|page=30}}</ref>
Vasojevići is not a tribe (''pleme'') of common patrilineal ancestry, but was formed under the rule of a central tribe that extended its name to many other brotherhoods as it expanded in new territory.<ref name="Vucinich1975">{{cite book|last=Vucinich|first=Wayne S.|title=A study in social survival: the katun in Bileća Rudine|url=https://books.google.com/books?id=n95BAAAAIAAJ&q=Vasojevici+%2B+origin|access-date=17 November 2011|year=1975|publisher=University of Denver|page=30}}</ref>

Revision as of 11:40, 3 August 2022

Part of a series on
Tribes of Montenegro
Tribes and regions
Old Montenegro
Brda
Old Herzegovina
Littoral
Former Tribes

The Vasojevići (Serbian Cyrillic: Васојевићи, pronounced [ʋâso̞je̞ʋit͡ɕi]) is a historical tribe (pleme) and area in northeastern Montenegro, in the region of Brda ("the Highlands"). It is the largest of the historical tribes, occupying the area between Vjetarnih Lijeva Rijeka in the South and Bihor under Bijelo Polje in the North, Mateševo in the West to Plav in the East. The tribe (pleme) is one of seven Highland tribes (Vasojevići, Moračani, Rovčani, Bratonožići, Kuči, Piperi and Bjelopavlići). Vasojevići is also the name of the region inhabited by the Vasojevići. Most of the tribe's history prior to the 16th century has naturally been passed on through oral history.

Although the unofficial center is Andrijevica in north-eastern Montenegro, the tribe stems from Lijeva Rijeka in central Montenegro. The tribe was formed by various tribes that were united under the rule of the central Vasojević tribe. These tribes later migrated to the Komovi mountains and the area of Lim. The emigration continued into what is today Serbia and other parts of Montenegro.

Though sense of tribal affiliation diminished in recent years, is not a thing of a past. Tribal association and organizations still exist (e.g. Udruženje Vasojevića "Vaso"). It could be clearly seen during the 2006 Montenegrin independence referendum with the Vasojevići united opposition.

Geography

Pasture at Komovi

It occupies the area between Vjetarnih Lijeva Rijeka in the South and Bihor under Bijelo Polje in the North, Mateševo in the West to Plav in the East.

In modern Montenegro the area of Vasojevići falls into following municipalities: Berane, Podgorica, Kolašin, Plav and Bijelo Polje (around 15% of Montenegro).[1] One of the highest mountains of the modern day Montenegro is named after the tribe: Kom Vasojevićki (2461 metres) and the whole area inhabited by the tribe is frequently called "Vasojevići".[2][3]

History

Origins

Part of a series on
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Albanian highland tribesmen
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Brda-Zeta
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Herzegovina - Ragusan hinterland
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Concepts
History
Culture

Due to similarities with Albanian tribes, some Albanian scholars consider that the Vasojevići are of Albanian oirigin (Albanian: Vasaj, also Vasoviqi[4] or Vasojeviqi[5]) and underwent a process of gradual cultural integration into the neighboring Slavic population.[6][7][8][9][10] However, outside Albanian scholarship, this theory has only few supporters.[11][12] More reasonably, Robert Elsie states that the Vasojevići might have been only partially of Albanian origin.[13]

Vasojevići is not a tribe (pleme) of common patrilineal ancestry, but was formed under the rule of a central tribe that extended its name to many other brotherhoods as it expanded in new territory.[14]

Early history

The Vasojevići are first attested in 1444. At that time, they hadn't fully formed yet but were a small brotherhood organized in semi-permanent katun typically used by Albanian and Vlach pastoral communities.[15] There it is described as not a tribe, but as an ethnic group (a people). The Ragusan Senate report filed by Ragusan merchants dating to October 29, 1444, speaks of the Vasojevići (and their leader Vaso[16]), living near Medun, in Rikavac, having together with the Bjelopavlići and Piperi attacked Ragusan merchants, doing material damage.[17] According to some historians, the fact that the Vasojevići were not mentioned in the 1455 document, points to them having migrated from Upper Zeta.[18] Vasojevići is mentioned in the 1485 Ottoman cadastre of Shkodër, where the village of Reçiça was known by the alternative name Vasojević. This village corresponds to modern Lijeva Rijeka.[19] According to the 1485 defter, the Vasojevići and Bratonožići were not yet established tribes.[20] Some branches of Vasojevići migrated to Kosovo, and were slavicised after their arrival.[21]

17th century

In 1613, the Ottomans launched a campaign against the rebel tribes of Montenegro. In response, Vasojevići along with the tribes of Kuči, Bjelopavlići, Piperi, Kastrat, Kelmend, Shkrel and Hot formed a political and military union known as “The Union of the Mountains” or “The Albanian Mountains” .In their shared assemblies, the leaders swore an oath of besa to resist with all their might any upcoming Ottoman expeditions, thereby protecting their self-government and disallowing the establishment of the authority of the Ottoman Spahis in the northern highlands. Their uprising had a liberating character. With the aim of getting rid of the Ottomans from the Albanian territories[22][23] Mariano Bolizza recorded in 1614 that Vasojevići had a total of 90 houses, of the Serbian Orthodox faith. It was commanded by Nicolla Hotaseu (Nikolla Hotasev) and Lale Boiof (Lale Bojov) and could field up to 280 soldiers.[24]

In 1658, the seven tribes of Kuči, Vasojevići, Bratonožići, Piperi, Klimenti, Hoti and Gruda allied themselves with the Republic of Venice, establishing the so-called "Seven-fold banner" or "alaj-barjak", against the Ottomans.[25] In 1689, an uprising broke out in Piperi, Rovca, Bjelopavlići, Bratonožići, Kuči and Vasojevići, while at the same time an uprising broke out in Prizren, Peć, Priština and Skopje, and then in Kratovo and Kriva Palanka in October (Karposh's Rebellion).[26]

18th and 19th century

In 1860, the Montenegrin government as part of a assimilation campaign, issued an order that certain embroideries and ornaments must be removed from varying parts of the costume of the women of the Vasojevici tribe, such the xhubleta, jackets, aprons etc, and that Montenegrin traditional costumes be worn instead. Later on officials were sent to Vasojevici to enforce the ruling. Despite , the women of the Vasojevici clan wouldn retain their traditional folk costume until the beginning of 20th century.[27] Vasojevići had historically strong ties with Serbia and Belgrade.[28]

World War II

During the Second World War, the Vasojevići were divided between the two armies of Serb Chetniks (royalists) and Yugoslav Partisans (communists) that were fighting each other[29] (vojvoda Pavle Đurišić formed the most successful Chetnik units out of mainly Vasojevići). As a result, the conflict spread within the tribal structures.[29] The partisans formed a distinct Vasojević battalion. In battles, against Chetniks and the Fascist Italian army, it routed 200 Chetniks and 160 Italian soldiers in defense of the position of Pešića Lake during the advance of the Chetniks from Kolašin.[30]

21st century

In May 2006, Montenegro gained independence after a referendum on the future of the State Union of Serbia and Montenegro. However, 72% of voters in Andrijevica municipality, the unofficial centre of the Vasojevići region, voted against Montenegrin independence. It was the second highest result against breaking the state union with Serbia (after Pluzine municipality).[31]

The People's Assembly of Vasojevići stated many times that, apart from being Montenegrin, all Vasojevići are Serb[32][33] and, thus, strongly oppose and have always opposed Montenegrin secession from Yugoslavia.[34][35] The Montenegrin census of 2003 revealed that 89,81% of the Vasojevići declared themselves as Serb while 9,43% declared themselves as Montenegrin. In the 2011 census, in most settlements linked to the Vasojevići the majority identified themselves as Serbs. In Andrijevica about 2/3 identified as Serbs and 1/3 as Montenegrins.[36]

2010s

During the War in Ukraine, some locals of villages of Andrijevica, part of the Vasojevići tribe, decided to sell and give up land for free to Russia, stating that "we are brothers".[37]

Culture

It is a tradition of all brotherhoods to show respect to ancestors by knowing precisely genealogy and the history of the tribe and a family. This also allows members of the clan to be unite, to act together and always to recognise kin.[38] In terms of traditional customs, up to the end of the 19th century traces of a variant of the northern Albanian kanuns remained in use in Vasojevići.[39] Two story houses were known as Kula[40] Traditional clothing in Vasojevići is similar to that of the other tribes of the Albanian-Montenegrin borderlands, as traditional Montenegrin dress is replaced by that of the Albanians. The women wear a woolen bell-shaped skirt named dzupeleta (from Albanian xhubleta or oblaja), whereas British traveler and author Cozens-Hardy asserted that “the usual Montenegrin dress is replaced by the tight-fitting white trousers, braided with black, of the Albanians over the frontier.".[41][42][43]

Tribe members were perceived as noblemen and rarely mingled with common folk – people who did not have a common ancestor. Vasojevići called them Ašani (earlier also Asa and Hasa)[44] and today this term has come to denote Vasojevići of other origin.[38][2][3]

Among the members of the tribe, the non-Vasojevići Serbs who lived in the areas the Vasojevici expanded, were known as Srbljaci, which literally means "Serbs".[45]

Folk traditions

The Vasojevići are considered to be one family or clan, descended from a single male ancestor called Vasoje. There are various folk tales about this ancestor, and the aforementioned Vasoje stands out among them, as does Vaso, who is said to be his descendant, although these two names are often mixed up in different legends.[2] Vaso's descendants gradually expanded to the north-east and inhabited the region by the river Lim called Polimlje – the area around the Komovi mountains, Andrijevica and Berane.[38][2][3] Thus, they formed the largest tribe (pleme) of all seven highland tribes of Montenegro (i.e. Vasojevići, Moračani, Rovčani, Bratonožići, Kuči, Piperi and Bjelopavlići). Part of the tribe that stayed free from the Turkish rule lives in the area of Lijeva Rijeka and Andrijevica (Upper Nahija) – they are all called Upper Vasojevići. Lower Vasojevici (or Lower Nahija) inhabited the area of Berane. Most of the Lower Vasojevići were within the Turkish reign until Balkan Wars in the 20th century.[3]

Johann Georg von Hahn recorded one of the first oral traditions about Vasojevići from a Catholic priest named Gabriel in Shkodër in 1850. According to it the first direct male ancestor of the Vasojevići was Vas Keqi, son of a Keq who fleeing from Ottoman conquest settled in a Slavic-speaking area that would become the historical Piperi region. His sons, the brothers Lazër Keqi (ancestor of Hoti), Ban Keqi (ancestor of Triepshi), Kaster Keqi (ancestor of Krasniqi) and Merkota Keqi (ancestor of Mrkojevići) had to abandon the village after committing murder against the locals, but Keq and his younger son Piper Keqi remained there and Piper Keqi became the direct ancestor of the Piperi tribe.[46][47][48]

According to a folk myth, the founder of the tribe was Vaso.[38] In the 18th century, the folklore of the tribe was influenced by the Orthodox millenarianism that had developed during the mid Ottoman era. According to one such folk legend, an elder of the Vasojevići, Stanj, foretold Greek priests the advent of a Serbian messiah, a dark man (crni čovjek) who would liberate the Serbs from the Turks. These myths as part of the official Serbian Orthodox doctrine provided both a de facto recognition of Ottoman rule and the denial of its legitimacy.[49]

Ethnographic accounts

According to a memorandum created by the Austro-Hungarian consul F.Lippich, which studied the demographic structure of the area, the Vasojevići are considered the northern linguistic border of Albanian and constitute a case of slavicised Albanians.[50][51]

Marie Amelie von Godin in her travels still reported traces of bilingualism in the area of Vasojevici. According to her reports, although Albanian was no longer spoken in the area, some laments and oaths were still being sung and recited in Albanian.[52]

Brotherhoods

The people of the Vasojevići consider themselves as the descendants of three Vaso sons: Rajo, Novak and Mioman. Hence the great clans (bratstva) of the Vasojevići:[2][53]

  • Djurovici
  • Rajevići
  • Novakovići
  • Mijomanovići

In a book "Pleme Vasojevići" written in 1935, R. Vešović describes the structure of the Vasojevići.[2] The list of families was exhausting when the book was completed but since then new families may have developed. Sometimes, with the very distant genealogy, slight variations of names, chronology and relationships exist concurrently but there is no doubt among the Vasojevići members which family belongs to which brotherhood, branch and sub-branch.[38] Never has any family questioned the structure depicted below.[2]

Notable people

Serbian historiography considers Karađorđe Petrović originated from the Vasojevići

By the beginning of the World War II there were more than 3600 Vasojevići “houses” in Polimlje and Lijeva Rijeka.[2] Many notable Serbs (or people with Serbian roots, are Vasojevići by origin, e.g.:

References

  1. ^ Pribijanje uz rođake
  2. ^ a b c d e f g h Vešović, Radoslav-Jagoš (1935). Pleme Vasojevići [The Vasojevići tribe] (in Serbian). Sarajevo: Državna štamparija u Sarajevu.
  3. ^ a b c d M. P. Cemović, 1993, "Vasojevići" (IInd edn), Izdavacki cavjet Zavicajnog udruzenja Vasojevicia, Beograd
  4. ^ Brendel, Heiko (2019). Lieber als Kacake als an Hunger sterben: Besatzung und Widerstand im k. u. k. Militärgeneralgouvernement in Montenegro (1916-1918) (in German). Frankfurt: Campus Verlag. p. 51. ISBN 9783593510354. Es verwundert nicht, dass sich die mächtigsten Stämme um das Prokletije formierten, wo sich die ausgedehntesten Sommerweiden befan den: An der Südflanke des Prokletijemassivs waren dies die Kelmendi (serbokroatisch Klimenti), an der Westflanke die Kuči (albanisch Kuçi) und an der Nordflanke die Vasojevići (albanisch Vasoviqi).
  5. ^ Duicu, Ioana (2015). "Metal Adornments Of/With Balkan Influences, Components Of Women's Folk Costumes In Oltenia And Banat" (PDF). Cogito. “Dimitrie Cantemir” Christian University: 126.
  6. ^ Gjergji, Andromaqi (2004). Albanian Costumes Through the Centuries: Origin, Types, Evolution. Tirana: Academy of Sciences of Albania, Institute of Folc Culture. p. 118. ISBN 9789994361441. This also explains the severity of the measures with which the official circles of Cetinje tried to eliminate the folk costume of several Albanian clans in Montenegro, as one of the means for their denationalisation. Thus, in 1860, the government in Cetinje first issued the order that ornaments and embroideries must be removed from different parts of the costume of the women of the Vasaj tribe (Vasojevic) such as on the xhubleta, aprons, jackets etc. and Montenegrin garments worn instead; then the governor sent men to the Vasaj who "took the multicolour coats from the women's clothes chests so the people would wear the Montenegrin costume. He did the same thing in the neighbouring zones of the Moraça, Ravcaj, Bratonozhiq and other, because there too, a similar women's costume was worn" (121, p.823). Despite the drastic measure, the women of the Vasaj clan retained their folk costume until the beginning of XX century.{{cite book}}: CS1 maint: date and year (link)
  7. ^ Arifi, Arben; Tetaj, Luan (2020). "The Monastery of Deçan and the Attempts to Appropriate It". Richtmann Publishing: 67. In Montenegro, Albanian tribes such as Kuçi, Bjellopavliq (Palabardhët), Piprraj, Vasoviq, and others were among the assimilated ones {{cite journal}}: Cite journal requires |journal= (help)
  8. ^ Murati, Qemal (2012). "Sprovë për një fjalor etimologjik onomastik Shqiptar". Studime Albanologjike. 6. ITSH: 19. Procesi i kalimit të elementit shqiptar në atë serb me rrugë të ndryshme asimilimi ka ndodhur te shumë fise të Malit të Zi, në Kuç etj., si p.sh. te Piperët, te Vasojeviçët etj.
  9. ^ Zojsi, Rrok (1977). Buda, Aleks (ed.). "Survivances de l'ordre du fis dans quelques micro-régions de l'Albanie". La Conférence nationale des études ethnographiques (28-30 juin 1976): 196–197. Pourtant, quelques groupes d'un fis, éloignés excessivement de leur base, entrèrent en rapports socio-économiques avec d'autres fis du nouvel emplacement et tombèrent sous leur influence, comme p. ex., des différents frères du fis de Keç Panta, le Hot et le Triesh restèrent albanais, cependant que les Vasojeviq et le Pipër se slavisèrent. Quoique ayant perdu la base économique commune et les traditions culturelles communes, ils n'en conservèrent pas moins l'idée d'une origine commune.
  10. ^ Ulqini, Kahreman (1983). "Tradition and history about the Albanian origin of some Montenegrin tribes". Kultura Popullore: 121.
  11. ^ Rudolf, Vogel (1964). Südosteuropa-Schriften - Volume 6. p. 176. Auch die montenegrinischen Stämme der Piperi und Vasojevići sind ihrer Herkunft nach stark albanisch fundiert
  12. ^ Miranda, Vickers (1998). Between Serb and Albanian: A History of Kosovo. Hurst & Company. p. 8. In Kosovo, especially in its eastern part, most Albanians were gradually assimilated into the Eastern Orthodox faith by numerous methods, including the baptism of infants with Serbian names and the conducting of all religious ceremonies such as marriages in the Serbian language. In Montenegro entire tribes such as the Kuc, Bjellopavliq, Palabardha, Piprraj and Vasovic were assimilated; those who resisted assimilation retreated into the hills of what is now northern Albania.
  13. ^ Elsie, Robert (2015). The Tribes of Albania: History, Society and Culture. London: I.B. Tauris. p. 3. ISBN 978-1784534011. The now Slavic-speaking Kuçi [Kuči] tribe of Montenegro, for instance, was originally Albanian-speaking. The same may be true, at least in part, of the Montenegrin Vasoviqi [Vasojevići] and Palabardhi [Bjelopavlići] tribes. On the other hand, many of the Albanian tribes took their origins from the north, i.e. from Montenegro and even from Herzegovina, and were no doubt originally Slavic-speaking.
  14. ^ Vucinich, Wayne S. (1975). A study in social survival: the katun in Bileća Rudine. University of Denver. p. 30. Retrieved 17 November 2011.
  15. ^ Gorunović, Gordana (2017). "Mihailo Lalić and Serbian Ethnology: Ethnography and Mimesis of Patriarchal Society in Montenegrin Highlands". Issues in Ethnology and Anthropology. 12 (4): 1212. doi:10.21301/eap.v12i4.10.
  16. ^ M. Vukić, Svetozar (1969). Vasojevići u ime države Crne Gore 1861: Imena učesnika u pohodu (in Serbian). Prijepolje: Izdanje pisca. p. 7. Prema podatku Konstantina Jirečeka, koji se čuva u dubrovačkom arhivu Vasojevići se prvi put pominju 1444. godine pod nazivom apudmedomum od Rikavac. Pominju se zajedno Bjelopavlići, Piperi i et vasojevički Vaso, kao napadači na dubrovačke trgovce.
  17. ^ Dašić 1986, p. 154
  18. ^ Dašić 1986, p. 157
  19. ^ Pulaha, Selami (1974). Defter i Sanxhakut të Shkodrës 1485. Academy of Sciences of Albania. pp. 371, 424–425.
  20. ^ Vlado Strugar (1987). Prošlost Crne Gore kao predmet naučnog istraživanja i obrade. Crnogorska akademija nauka i umjetnosti. p. 135. ISBN 9788672150018.
  21. ^ Mirdita, Zef (1999). U povodu knjige Noela Malcolma "Kosovo. A Short History". Croatian Institute of History. p. 553. Kako se o pravoslavnoj zajednici na Kosovu u ovo doba veoma malo govori, srpski povjesničari to tumače kao razdoblje teškog pritiska nad tim stanovništvom, odnosno stalnog useljavanja Albanaca na Kosovo. Malcolm tu tvrdnju odbija i ističe privilegirani položaj pravoslavaca i visoke pravoslavne crkvene hijerarhije u odnosu na katolike i Katoličku crkvu. Uz to autor tvrdi daj e na Kosovo došao velik broj različitih naroda, primjerice Vasojevići i pravoslavni Vlasi koji su se postupno srbizirali
  22. ^ Kola, Azeta (2017). "FROM SERENISSIMA'S CENTRALIZATION TO THE SELFREGULATING KANUN: THE STRENGTHENING OF BLOOD TIES AND THE RISE OF GREAT TRIBES IN NORTHERN ALBANIA FROM 15TH TO 17TH CENTURY". Acta Histriae: 369. {{cite journal}}: Cite journal requires |journal= (help)
  23. ^ Mala, Muhamet (2017). "The Balkans in the anti-Ottoman projects of the European Powers during the 17th Century". Studime Historike (1–02): 276.
  24. ^ Bolizza, Mariano. "Report and Description of the Sanjak of Shkodra". Retrieved 28 January 2020.
  25. ^ Mitološki zbornik. Centar za mitološki studije Srbije. 2004. pp. 24, 41–45.
  26. ^ Belgrade (Serbia). Vojni muzej Jugoslovenske narodne armije (1968). Fourteen centuries of struggle for freedom. The Military Museum. p. xxviii.
  27. ^ Gjergji, Andromaqi (2004). Albanian Costumes Through the Centuries: Origin, Types, Evolution. Tirana: Academy of Sciences of Albania, Institute of Folc Culture. p. 118. ISBN 9789994361441. This also explains the severity of the measures with which the official circles of Cetinje tried to eliminate the folk costume of several Albanian clans in Montenegro, as one of the means for their denationalisation. Thus, in 1860, the government in Cetinje first issued the order that ornaments and embroideries must be removed from different parts of the costume of the women of the Vasaj tribe (Vasojevic) such as on the xhubleta, aprons, jackets etc. and Montenegrin garments worn instead; then the governor sent men to the Vasaj who "took the multicolour coats from the women's clothes chests so the people would wear the Montenegrin costume. He did the same thing in the neighbouring zones of the Moraça, Ravcaj, Bratonozhiq and other, because there too, a similar women's costume was worn" (121, p.823). Despite the drastic measure, the women of the Vasaj clan retained their folk costume until the beginning of XX century.{{cite book}}: CS1 maint: date and year (link)
  28. ^ Morrison, Kenneth (2009). Montenegro: A Modern History. UK: Bloomsbury Academic. p. 159.
  29. ^ a b Djilas, Milovan (1977). Wartime. ISBN 9780151946099.
  30. ^ Dedijer, Vladimir (1990). The War Diaries of Vladimir Dedijer. University of Michigan. p. 125. ISBN 0472101102.
  31. ^ OSCE Referendum o drzavnom statusu
  32. ^ Jelić, Ilija (1929). Vasojevićki Zakon od Dvanaest Točaka [Vasojevići's Law in Twelve Points] (in Serbian). Belgrade: Srpska Kraljevska Akademija.
  33. ^ Milija Komatina, Crna Gora I Srpsko Pitanje: Prilog Izucavanju Integrativnih i Dezintegrativnih Tokova (Montenegro and the Serbian Question: A Contribution to the Study of Integrative and Disintegrative Currents) (Belgrade: Inter Ju Press, 1966), page 171
  34. ^ Udruzenie Vasojevicia Vaso
  35. ^ Vasojevici za Srpstvo i Jugoslaviju
  36. ^ "2011 census - Montenegro". Monstat.
  37. ^ "Васојевићи нуде земљу Путину".
  38. ^ a b c d e I. R. Dragović, Beograd, 1997
  39. ^ Martucci, Donato (2021). "Il mio destino balcanico" L'illirismo di Antonio Baldacci tra viaggi di esplorazione e senilità. University of Salento: Palaver. p. 317. Nella tornata del 12 aprile 1940 al Convegno di Tirana degli Studi Albanesi, discutendosi dell'importanza del Kanun per il folklore io feci osservare che esso vigeva nel 1890 e 1891 (quando esplorai per la prima volta il Montenegro) ancora come fondamento giuridico consuetudinario nelle tribù montenegrine dei Kuči, dei Vasojevići e dei Piperi (che fino al Trattato di Berlino non facevano parte del Principato del Montenegro e continuavano ad essere considerate nel dominio ottomano): fu in quella tornata che proposi diestendere le ricerche sul Kanun nelle regioni suddette per raccogliervi le ultime vestigia colà resistenti di esso.
  40. ^ Krasniqi, Mark (1982). "Gjurmë e gjurmime". Studime Etnografike: 342.
  41. ^ Gjergji, Andromaqi (2004). Albanian Costumes Through the Centuries Origin, Types, Evolution. Indiana University: Acad. of Sciences of Albania, Inst. of Folc Culture. p. 185. ISBN 9789994361441.
  42. ^ Maretič, Tomislav (1962). Zbornik za narodni život i običaje južnih slavena. Jugoslavenska akademija znanosti i umjetnosti.
  43. ^ Cozens-Hardy, W. H. (1894). "Montenegro and its Borderlands". The Geographical Journal. 4: 394.
  44. ^ Predanja o zajedničnom poreklu nekih crnogorskih i nekih arbanaških plemena "Archived copy". Archived from the original on 2013-03-13. Retrieved 2009-02-19.{{cite web}}: CS1 maint: archived copy as title (link)
  45. ^ Gledišta (in Serbian). Belgrad University. 1983. p. 213.
  46. ^ von Hahn, Johan Georg; Elsie, Robert (2015). The Discovery of Albania: Travel Writing and Anthropology in the Nineteenth Century. I. B. Tauris. pp. 125–35. ISBN 978-1784532925.
  47. ^ Drançolli, Jahja (2017). "ŠUFFLAY - NJERI NDËR ALBANOLOGËT MË TË SHQUAR TË BOTËS". Studime Albanologjike. ITSH: 47.
  48. ^ Ulqini, Kahreman (1983). "Tradition and history about the Albanian origin of some Montenegrin tribes". Kultura Popullore: 121.
  49. ^ Roudometof, Victor (1998). "From Rum Millet to Greek Nation: Enlightenment, Secularization, and National Identity in Ottoman Balkan Society, 1453–1821" (PDF). Journal of Modern Greek Studies. Retrieved 17 November 2011.
  50. ^ Stavro, Skendi (2015). The Albanian National Awakening. Princeton University Press. p. 33. According to a memorandum sent on 20 June 1877, by the Austria-Hungary's Consul in Skodra F. Lippich to Vienna: The northern linguistic Albanian frontier runs from west to east, starting from the Adriatic coast somewhat below Antivari, above the mountain ridge and the northwestern corner of the Shkodër lake, following the Sem (Zem) upstream above Fundina through Kuči to Vasojević and Kolašin; the latter two districts, although Serbian-speaking in the majority, still seem to be in part of Albanian origin—perhaps the only instance of a slavization of Albanians.
  51. ^ Verli, Marenglen (2009). "The data of the year 1877 for the main features of Albanians and the demographic structure of some sancaksjournal=Studime Historike". Studime Historike (1–02): 158.
  52. ^ Gostentschnigg, Kurt (2017). Wissenschaft im Spannungsfeld von Politik und Militär Die österreichisch-ungarische Albanologie 1867-1918. Springer Fachmedien Wiesbaden. p. 189. ISBN 9783658189112.
  53. ^ Miomir Dašić,Duka Vasojevići: od pomena do 1860. godine, Narodna knjiga, Beograd 1986
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  55. ^ Király & Rothenberg 1982, p. 23.
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  59. ^ (Guberinić 1996, p. 145):"Бригадир Авро Цемовић (1864-1914) Бригадир Аврам-Авро Цемовић, рођен је на Бучу."
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Bibliography

About the tribe


External links

source: https://en.wikipedia.org/w/index.php?title=&diff=prev&oldid=1102108687

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