The memory of ordinary, everyday intercultural or interreligious relationships, in brief
Until the late 1980s, many Muslim Albanians, joined the festivities around the sabor here, which takes place every year on 14 July. The shrine at the church draws locals who pray for healing, regardless of their religion.
The context in which these relationships made a difference at the time
Zociste was a small mixed Serb-Albanian village until the war. The Muslim population of Orahovac/Rahovec nearby is, according to G.H.J. Duijzings, largely not Orthodox, until the war many spoke a Slavic dialect passed down by families which had converted to Islam centuries before, and barring their language many had adopted key features of Albanian culture. Duijzings writes that before the suppression of Albanian workers in Orahovac/Rakovec during the strike of 1989, there were reportedly more Muslims than Christians at the monastery sabor. Today, some local Muslims continue to visit and pray. While intercommunal relations broke down, Duijzings noted that some Muslims came even during the 1990s.
What has happened since, which makes the memory valuable
The rise of nationalism dominates narratives about the fortunes of Zociste and its monastery. The struggle between Kosovar and Serbian nationalist parties made everyday interactions across the population harder, not least to the degree that trust and communication between communities was obstructed by fear, mistrust and hatred. Even before war broke out, mistrust ended the mixed pilgrimage. Albanians ceased to attend, though Serbian-speaking Orthodox Christian Gypsies continued to be conspicuous attendees, mixing freely, reported
Duijzings, with their close Serbian neighbours, and Albanian-speaking Muslim Gypsies also joined but outside the Church. During the war, Zociste, Orahovac and neighbouring villages were attacked by the Kosovo Liberation Army, and Serbian residents were killed or managed to escape. Still after the war, reconstruction of the monastery was obstructed by continuing tensions among the population.
How might the memory be used in bringing people together in practice now?
The Memory Bank team welcome suggestions from anyone who sees value in further understanding of the local relationships and shared interests that drew Muslims and Christians together here.
Additional context/Some additional reading
G.H.J. Duijzings, Religion And The Politics Of Identity In Kosovo, 1999.https://pure.uva.nl/ws/files/1513620/108592_UBA003000255.pdf
https://catalog.obitel-minsk.com/blog/2021/03/zociste-monastery-serbian-shrine-in-kosovo-where-albanians-also-pray
https://en.wikipedia.org/wiki/Zo%C4%8Di%C5%A1te_Monastery