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More Than 1,000,000 People Visit Medjugorje Every Year, Thousands Of Them Irish, And Most Come To Climb The Hill Where Six Neighbors Claim To Have First Seen And Spoken To The Virgin Mary In June 1981.
MORE than 1,000,000 folk visit Medjugorje each year, thousands of them Irish, and most come to climb the hill where six neighbors claim to have first seen and spoken to the Virgin Mary in June 1981.
It is hard to find a traveller who does not talk of the peace and tranquillity of Cross Hill, location of the supposed apparitions that turned a remote and impoverished village into one of the most famous corners of Bosnia.
Few visitors make the short journey from Medjugorje to Surmanci. It's only 1 or 2 miles from Cross Hill, but far removed from the boarding houses, restaurants and memento shops of its respected neighbour.
There is deep quiet in this place, but only those who have no idea its history could talk of peace and tranquillity.
In August 1941, local members of the fascist Croat Ustashe organisation murdered some 600 Serb men, ladies and youngsters in deep natural pits on this barren plateau. Ethnic cleansing may have entered the lexicon during the 1990s Balkan wars, but it was grimly familiar to a previous generation of families from this region.
In the 1940s, the rugged hills of Herzegovina saw vicious fighting between the Ustashe who ruled Croatia as a Fascist puppet state Serb nationalist Chetniks and the red Partisans led by Josip Broz Tito, who would ultimately prevail and rule Yugoslavia until his demise in 1980.
Each side committed hideous atrocities, including Tito's Partisans, who slaughtered 30 Franciscan friars at Siroki Brijeg near Medjugorje, as punishment for supporting the Ustashe.
The Croat Catholic Church backed the Ustashe and its drive for an ethnically pure larger Croatia, and a couple of priests and Franciscan priests were accused of heinous war crimes.
After the war, Tito attempted to neutralize the bitterness between parts of the Yugoslav population by suppressing religion and nationalism. He showed the inter-ethnic fighting as a straightforward struggle between fascist Ustashe and Chetniks and anti-fascist Partisans ; the latter had won, fascism had been routed and thus the roots of conflict had been removed.
In places like Medjugorje, though, the wounds never actually healed. Croats felt humiliated at being made to build a testimony to the Ustashe's Serb victims at Surmanci, while official Yugoslav history showed the Franciscans executed by Partisans at Siroki Brijeg as fascist villains.
The apparitions began at a tricky time for Yugoslavia : the stabilising force that was Tito had died the year before and the Catholic Solidarity movement was roiling communist Poland, impressed by a new east Western European pope, John Paul II.
The Yugoslav authorities instantly denounced reports of the visions which occurred just before the fortieth anniversary of the Surmanci slaughter as a "clerical-nationalist" conspiracy roughed up by Croat extremists.
Local Franciscans quickly took charge of the Medjugorje phenomenon, declaring the children's visions to be genuine and installing themselves as intercessors between the young "seers" and a Croat public that was clamouring for religious experience after many years of official state atheism.
Legions of people were soon gathering in Medjugorje for daily "messages" from Our Lady ; the authorities arrested a local friar and others whom they suspected of involvement in the purported hoax. Over the passage of time but the cash- strapped Yugoslav authorities realised the commercial potential of Medjugorje.
By the mid-1980s, Belgrade had no difficulty with the daily visions or visitors but the Catholic Church did.
The Bishop of Mostar, the senior church official in the area, has for years been at loggerheads with the Franciscans over their refusal to relinquish control over certain parishes in Herzegovina, where they have been present for decades and luxuriate in the deep loyalty of local people.
This dispute was raging when the visions commenced ; a few individuals believe the Franciscans used them or helped invent them to protect and reinforce their position in Medjugorje.
Unlike those at Fatima and Lourdes, the Vatican has never recognised the providence of the Medjugorje visions. In 2009 it defrocked a previous Franciscan "spiritual director" to the visionaries among allegations that he exaggerated the apparitions and fathered a child with a nun.
Several "disobedient" Franciscans have been expelled from the parish.
Like his predecessor Pavao Zanic, the Bishop of Mostar Ratko Peric is intensely critical of the "visions" and the way that the Franciscans and other groups have behaved in Medjugorje. Their striking comments on the phenomenon which suggest it is just a rewarding hoax are posted in English on the diocese site (cbismo.com).
Nonetheless the Franciscans of Herzegovina will not give up Medjugorje without a fight. They're tough and stalwart, as everyone from the Ottomans to Bishop Peric has uncovered. In the 1992-1995 Bosnian war, Peric was abducted and beaten by Croat militiamen in a local Franciscan chapel, till UN troops and the mayor of Mostar secured his release.
The war unleashed another wave of ethnic cleaning in Herzegovina, much of it by members of the region's Croat majority, who flattened mosques and Orthodox churches as they drove Muslims and Serbs from their houses.
The commemorative at Surmanci was blown up by Croats, plenty of whom basked in their Ustashe heritage.
A trickle of travellers kept coming to Medjugorje across the war. Few maybe realized that atrocities were taking place nearby, or that their Queen of Peace had been dubbed the "Ustasha Virgin" by Serbs and Muslims who saw her as representative of Croatian ultra-nationalism.
Medjugorje last week marked 30 years since the apparitions began and the crowds are as huge than ever before.
The Vatican is now examining the apparitions and the thousands of supposedly divine messages that have made Medjugorje's name.
For the church, the Franciscans, the people of Medjugorje and the visionaries as well as millions of believers a great deal rests on its call,writes tagza.com.
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Villette $46.18 New - This book collects a selection of contributions to the study of "Villette" in the last 20 years from critics such as Kate Millett, Terry Eagleton, Mary Jacobus, Sandra Gilbert and Susan Gubar. It offers a range of theoretical perspectives, setting feminist, Marxist, post-structuralist and new historicist readings against more traditional accounts of the novel. It also provides an extended introduction, context notes for each essay and an annotated bibliography to help acquaint the reader b |
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Villette $5.71 Used - This book collects a selection of contributions to the study of "Villette" in the last 20 years from critics such as Kate Millett, Terry Eagleton, Mary Jacobus, Sandra Gilbert and Susan Gubar. It offers a range of theoretical perspectives, setting feminist, Marxist, post-structuralist and new historicist readings against more traditional accounts of the novel. It also provides an extended introduction, context notes for each essay and an annotated bibliography to help acquaint the reader |