yugoslavias implosion

Prince Lazar were part of the run-up to the commemoration in 1989
of the 600th anniversary of the Battle of Kosovo. The commemoration
took place simultaneously with a commemoration at Lazarica
Church in Dalmatian Kosovo, an occasion used to rehabilitate the
Chetnik movement.
The spc had become involved in interpreting the events in
Kosovo both inside Serbia and beyond its borders as early as 1982,
when an appeal to “protect the spiritual and biological being of the
Serb people in Kosovo and Metohija” was signed by twenty-one
priests. 120 At the end of 1983, Atanasije Jeftić published “From Kosovo
to Jadovno,” which dealt with the suffering of the Serbian people
in Yugoslavia. In 1990, the spc Assembly requested the exploration
of pits into which Serbs had been thrown during World War II in
order to recover the remains and bury them properly. Funeral services
commemorating victims of the genocide were held in Bosnia
and Croatia throughout 1990 and 1991. These events were widely covered
by all media establishments. The object of the campaign was to
agitate the Serbs in Croatia by serving them a stereotype of Croats
as a genocidal nation. The spc stressed that a new, up-to-date Nacertanije
was needed to define the frontiers of the new Serbian state
within its ethnic borders, so that no one could make concessions and
thus betray national interests. 121
The Serbs in Croatia were assigned a special role to play in the
anti-bureaucratic revolution. In a July 1990 supplement to the magazine
Duga bearing the title “Serbs in Croatia,” academician and historian
Vasilije Krestić wrote:
The unchanging values to which the Serb people in Croatia, Slavonia,
and Dalmatia have adhered during their life together with the
Croats could be summarized in the fact that they care above all at all
120 Pravoslavlje, 1982 .
121 Miroslav Radovanović, M .A ., Glas crkve, 19-VII, 1991 .
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