Islamizacija na južnoslovenskom prostoru: konvertiti: kako su se zvali
Saved in:
| Main Author: | |
|---|---|
| Format: | Book |
| Published: |
Beograd
Srpski Genealoški Centar
2012
|
| Edition: | 2., ilustrovano izd. |
| Series: | Etnološka biblioteka
63 |
| Subjects: | |
| Online Access: | Inhaltsverzeichnis Abstract |
| Item Description: | Zsfassung in dt. und engl. Sprache |
| Physical Description: | 140 S. Ill. |
| ISBN: | 9788683679836 |
Staff View
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| 245 | 1 | 0 | |a Islamizacija na južnoslovenskom prostoru |b konvertiti: kako su se zvali |c Olga Žirojević |
| 250 | |a 2., ilustrovano izd. | ||
| 264 | 1 | |a Beograd |b Srpski Genealoški Centar |c 2012 | |
| 300 | |a 140 S. |b Ill. | ||
| 336 | |b txt |2 rdacontent | ||
| 337 | |b n |2 rdamedia | ||
| 338 | |b nc |2 rdacarrier | ||
| 490 | 1 | |a Etnološka biblioteka |v 63 | |
| 500 | |a Zsfassung in dt. und engl. Sprache | ||
| 650 | 4 | |a Geschichte | |
| 650 | 4 | |a Islam |z Balkan Peninsula |x History | |
| 650 | 4 | |a Muslims |z Balkan Peninsula |x History | |
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| 650 | 0 | 7 | |a Islamisierung |0 (DE-588)4138592-5 |2 gnd |9 rswk-swf |
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| 856 | 4 | 2 | |m Digitalisierung BSB Muenchen 19 - ADAM Catalogue Enrichment |q application/pdf |u http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=027255944&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |3 Abstract |
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Record in the Search Index
| _version_ | 1826604812875071488 |
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| adam_text |
Sadržaj
Lično ime
. 9
Ime oca
. 33
Nadimak i apozicija
. 55
Patronimik
-
rodovsko ime
-
prezime
. 63
Zaključak
. 85
Summary
. 93
Schlussfolgerung.105
Bibliografija
. 117
Summary
Personal name always communicates identity, and as a
result of this, taking a new name is very important part of
conversion, this name being a formal feature of the new
Muslim identity of a convert. Repertoire of names in
Islam is very rich, because the whole nature, starting from
the Sun itself
(šems
-
Šemso, Šemsa),
serves to Muslims
as a source of names.
Starting from the fact that the emissary Muhammad
recommended only those names that are not opposed to
Islamic dogma, in the forthcoming period, during the
process of islamization of
non-
Arabic nations, it became a
duty for a new Muslim to be given such a name. That is
the reason why converts came to take names most often
associated to Arabic history and Old Testament prophets.
It is known that in the Arab Middle age even more than
two thirds of Muslims
-
converts gave their sons Arabic
religious names (Mehmed, Ahmad,
Ali,
Hasan, Hussein)
or biblical or more precisely those from Koran (Ibrahim,
Ismail, Yusuf along with others). This practice will
96
Summan'
continue in Turk
Osmanli
period. Finally there is the
name Sinan that was, as a rule, according to Fr. Babinger,
taken only by renegades
(Mimar
Sinan was certainly the
most famous among them).
Importance that is placed on names is convincingly
illustrated by the fact that even those that had Turkish or
more precisely Islamic names on the occasion of
conversion took a new, Islamic name.
Namely, it is not unknown that since the times of
Turks Seljuk, and later in Turk
Osmanli
period as well,
many Christians and Jews bore Turkish and Islamic
names (such as Kaya, Arslan, Aydin, Armagan, Bahtiyar,
Devlet,
Gokče,
Tursun,
Emin,
Čoban,
Hizir, Kurd,
Kargöz,
Iskender, Sinan,
Budak,
Karaca,
Ciček,
Kumru,
Šahin, Timur,
Děde, Širmerd, Musa.Yahya).
Similarly, the
Greek man
Murad
from Manisa, after conversion
(1621)
gained the name Mustafa. For example, in the town
Adana, as recorded in the census record book from
1572.
out of
451
Christians,
61
of them or
14%
had Turkish
name, being mainly
Karagöz.
As claimed by Y. Kurt,
these are pre-Islamic names that were brought along with
Pečenezi
and Uz Turks, Christians-builders Sulejmanli in
Istanbul also had Muslim names. Along with the afore¬
mentioned, names such as Bayezid,
Džafer,
Hasan,
Hussein, Hudaverdi, Mehmed are encountered. Generally
based on the official
Osmanli
census records, on the
Balkans region Christians bore Turkish names (and these
names were also welcomed by converts), and the most
frequent names are
Šahin, Širmerd, Dogan, Balaban.
Konvertiti: kako su se zvali
91
Senk(g)ur, Karadža
and Hamza. This last mentioned name
originates from German or
Sasi
name Johannis or more
precisely
Hansa,
later Hamza, and it is not protective
name. The aforementioned Turkish names do not have
necessarily to be such: it is an obvious process of
turkisation, especially in the area of Asia Minor.
This phenomenon does not disappear in later period,
so I. Jastrebov
(1839-1894)
will make a note that many
Christians (at
Gora
and Albania) bear two names: one
Christian and the other Muslim.
As opposed to male, women could, due to the fact that
they were separated from direct influence of Orient,
preserve their national heritage. Therefore, women on
Bosnia-Herzegovina region maintained their native
names:
Bisera, Bjanka, Muška (Muškija), Srebrenka,
Zlata,
Zlatija. Maintaining original (pre-Islamic) names is
the phenomenon: encountered in other regions: among
Copts, in Moslem Spain, Iran and China. And new,
Muslim names, both male and female ones, were often
abbreviated (Mehmed-Meho, Hasan-Haso, Sulejman-
Suljo).
Although quite frequently, especially in earlier period,
only personal name of a new Muslim (along with some
other determinant) was recorded, it was also more usual
to quote the name of father (nasab) for the sake of easier
identification. There were two variants: either Chistian
name of father was recorded (for example, Mehmed
-
son
of
Radonja)
or for the sake of concealing Christian origin
98
Summan'
of the neophyte, euphemism "son of Abdullah"
(Abdullah,
Abdallah)
or more precisely slave of God.
In time, Christian name of father was less and less
used, but nevertheless it was never completely abandoned.
This phenomenon also appears on all Balkans areas, but in
other parts of the Empire as well and it is associated more
to rural than to urban areas. Inheritance of property (or
more closely
(čifluk)
was not necessarily the cause to
record Christian name of father.
As it is known, "Sons of Abdullah" occurred at the
very beginning of the Turkish rule on the Balkans and
Asia Minor regions and their number is to increase in time
to come.
The word abd is a term defining the man who serves to
god, for prophets but also for other servants and slaves,
and in personal name it was gladly combined with one of
god's names (al-asma al-husna). It is believed that
compound words that contain one of god's names imply
particular form of holiness.
A hadis addresses to Muslims with advice to give their
children names of the emissary Muhammad: these are so
called noble names (al-asma,
al-šarifa)
that are possessed
by Muhammad, and they are, as much as those of god,
99
in number.
In the Mameluke period and later, name Abdulah
(Abdalah) became standard name for Muslim converts, and
in
Osmanli
period it was mainly used to design fathers of
converts, also including slaves, as well as those whose
name of fathers was truly unknown (for example, with
Konvertiti:
како
su se
zvali
99
Christian slaves).
Sometimes, the converts themselves had
such a name. Janissaries who had their fathers name
unknown
-
but concealed as well
-
were registered as sons
of Abdullah, but also (especially in earlier period) they
were recorded only by personal name and sometimes
together with some other designation (ethnonym, oikonim).
High dignitaries
-
viziers, pashas, mullah
-
with
intention to conceal their Christian origin (mainly they
were children taken through
derviširm)
-
have the name
Abdullah replaced with some other name, at least more
scarcely used god's name at these areas (such as Abdulhay,
Abdulgafur, Abdurrahman, Abdulmenan along with
others). Persons who did not try to conceal their Christian
origin were quite rare; one of them was Bosnian regent
Mehmed-pasha Papaz-oglu.
Also, women (of non-Muslim origin) at the top of social
ladder-sultanas, wives of pashas and other high dignitaries
are recorded in official records as daughters of Abdullah,
but in other manners as well. It is indicative that in official
documents name of the father of Mahidevran
-
the first wi¬
fe of Suleiman II- is recorded in three forms: Abdurrahman,
Abdulmennan and Abdullah.
instead of father's name or more precisely patronymic,
along with personal Muslim names nickname (lakab/p) and
apposition (on
ή
are used, where the same word can be
both a nickname and an apposition depending if it is in
front of or behind the personal name. Using data from
mu¬
kat
defter in
Budim
defterhana
(XVI
century) L.
Fekete
di¬
vided nicknames into following groups: words referring to
100
Summary
military and administrative service
(canoneer,
janissary);
nicknames from religious domain
(haji,
sufi),
words indica¬
ting origin or place of living of certain person, in other
words, ethnonym or oikonim
(Bosna,
Macar,
Yahudi, Bel-
gradlu); words that indicate special bodily traits
(kara,
to¬
pai,
uzun);
words indicating certain spiritual characteristics
(kara,
deli,
kurt)
and finally protective names
(Dur,
Tur).
Among numerous ethnonyms related to the regions of
the Balkans and over the Danube river area the most
frequent are
Bosna,
Bosnali, al-Bosnawi,
Bošnak,
which
can, but not necessarily, indicate conversion.
Nicknames that served as message about a person as
well as mockery remained unchanged through following
generations, therefore there is high probability for them to
be later transformed into surnames. According to testi¬
mony of Sarajevo chronicler Mullah Mustafa Baseskija
(1746-1804)
many native Muslims in Sarajevo (including
mullah up to robbers themselves) had, along with their
personal names Slavic nicknames and were often recogni¬
zed in public only by these nicknames such as:
Peritava,
(jluho, Svrako, Masna pita.
The Slavic nicknames remai-
aed in large number with people
Pomak
from the moun¬
tain Rodopi: they make the base of present-day surnames
(Gluhov, Krivov,
Bukov).
With converts on the region of the Balkans pa¬
tronymic/surname or more precisely family tribe name goes
side by side with personal name. Because of known rea¬
sons, Islam had only indirect influence with regard to sur¬
names on the Balkans. Therefore, along with new Muslim
Konvertiti: kako su se zvali
101
names of south-Yugoslav converts we encounter old (pre-
Islamic) surname; mainly in Bosnia and Herzegovina but
also in other places. First of all, it is generally connected to
sons of slaughtered high and middle feudal lordship who
made career in
Osmanli
state hierarchy
(Hercegovié,
Boro-
vinić, Kovačević).
Certain Muslim Balkan merchants (as
reliably testified by
Dubrovnik
sources) have surname/pa¬
tronymic, then certain residents of cities or more respecta¬
ble members of society. In
sidžilim
we encounter recorded
personal name plus Persian complement
zade
and Turkish
word
oglu (Čavka-zade,
Trpalo-oglu). Also, certain capta¬
ins in
Krajina
and other military officers had Slavic (origi¬
nal) surnames:
Badnjević, Cerić, Kapetanović.
Not small
number of Bosnain poets and writers has Slavic surna¬
mes/patronymic whose base not always includes personal
name but does nickname
(Anđelković, Svirac).
Also in other locations, however, Slavic and Albanian
surnames are maintained, such is the case with Montene¬
grin Muslims
(Vranići,
Ljuce,
Kuci, Drekovići).
In
Novi
Pazar
itself many Muslim families even today keep Slav
or more precisely original surname
(Babić, Fortić, Zogić,
along with ojkonim
Rasovci, Rožajci).
On Kosovo as
well, certain. Serbian islamized families, as well as Gypsi¬
es kept their old family name
(Redžović, Spasić, Marić-
Marol). In the region of Podgora near Prizren
(Skorobište)
islamized Serbs speak Serbian language, and bear family
names after Albanian
fis
(such as
Tsač, Gas, Beriša),
out
of which some are again of Slavic origin. In Podrima
(Svrke) many Serbs, after conversion to Islam turned
102
Summa
fy
completely into Albanians and at the present time some
Albanian families are called
Popović, Tomašević.
Old family tribe names are also maintained in neighbo¬
uring areas of Sredska and
Gora:
along with Slavic ones
(Dragaševci)
there are obvious traces of Vlachs (Zizi) in
the names of Goran family tribes.
Also at the area of Macedonia many islamized fraterni¬
ties which are still "called by Serbian names", such as
Đu-
rovci, Miškovci
are encountered.
Calling in
ić
is also present in Drenica and
Metohija
(Đokić, Zonić).
"To this day
(1924)
many Albanians and
people inhabiting Debar villages "are called in
ci.
Beside
being called in the Serbian manner in
ci
and ski they main¬
tained pure Serbian names such as Belovci, Topolovci."
"Called" but
bot
bearing a family name. Why?
According to testimony of M.
Filipović
(1937)
in these
areas
(Skopska kotlina
Skopje basin) every man has,
apart from his own name a family name given after father
md apart from this also a nickname "galabija" (of Arab la-
:ab/p
-
nickname)
-
name of his family tribe. The nickna¬
me is referred to as "surname" which can then again be
transferred to the posterity and become "galabija" (Poltur-
činovci).
It is regular phenomenon with
Torbeš
people
v
that "galabije" are given after ancestors (Sabanovci). Tho¬
se that have no tradition on origin have "galab" after an
ancestor in Albanian or Turkish manner (Romanlar Roma-
novski, Romanovci).
The phenomenon of maintaining Slavic or former fa¬
mily name, more precisely tribe family name is encounte-
Konvertiti:
kako
su se
zvali
103
red with
Pomak
people at Rodopi mountain (Zlatev,
Ko¬
vačev,
Zelev).
With converts, especially in Bosnia, surnames/pa¬
tronymics are encountered and whose base contains Isla¬
mic personal names, but also other Turkish, Arabic and
Persian words and compound words (such as
Abdulaho-
vić, Firdusović, Bajraktarević, Alajbegović, Telalović,
Mahmudćehajić, Idrizkapetanović).
This category of sur¬
names or more precisely tribe family names should inclu¬
de terms for converts
(Torbeš, Poturović,
Poturak).
Also, foreign infiltrates in Bosnia (Turks and Persians)
gained their surnames that end in
ić (Cengić),
although
there are also Miralem, Korkut,
Džumhur,
Behmen (but
also Behmenovic). Along with ojkonims of native origin
(Gradaščević)
there are also those of foreign origin (Budi-
mlić).
Also there are ethnonyms:
Adžemović, Arapović,
Turković.
This phenomenon, however, is not associated only to
south Slav region: Crete Muslims kept patronymics/surna¬
mes with characteristic suffix
aki (Patinakizade),
as well
as some converts from European and other regions
(Čak(g)al-zade, Longa-zade,
Frankbeyoglu).
Researchers of the phenomenon of islamization are fa¬
ced, as we can see, with many traps. Because, for exam¬
ple, what is Hamza? Is it son of Hamza, Hamza son of
Senkura or son of Shahin. Or then again what about many
Hamzas who most often lack name of father. It is quite
certain that not all of them are converts, which is also not
necessarily the case with all "sons of Abdullah".
104
Summary
Considerable number among those registered in offi¬
cial administrations only by their first name, with the ad¬
dition of nickname or apposition, might be converts. And
most often they are most likely just that if the name is pre¬
ceded by ethnonym or ojkonim (Ungurus, Arnavut,
Bo¬
sna,
Belgradlu,
Nišli).
With
ulema,
however apposition al-
Bosnawi communicates most often that the person in que¬
stion was born in Bosnia.
All
adžamioglani
from Bosnia are not necessarily con¬
verts. But then again, most often, converts, especially tho¬
se occupying high ranks, have only personal name (along
with compulsory title with Turks): Ferhat-pasha, Dilaver-
pasha.
Finally, ethnonyms or ojkonims behind the name of re¬
gistered members of military ranks, and most often with
civilian population of urban estates indicate conversion. |
| any_adam_object | 1 |
| author | Zirojević, Olga 1934- |
| author_GND | (DE-588)1050123247 |
| author_facet | Zirojević, Olga 1934- |
| author_role | aut |
| author_sort | Zirojević, Olga 1934- |
| author_variant | o z oz |
| building | Verbundindex |
| bvnumber | BV041810582 |
| callnumber-first | B - Philosophy, Psychology, Religion |
| callnumber-label | BP65 |
| callnumber-raw | BP65.B28 |
| callnumber-search | BP65.B28 |
| callnumber-sort | BP 265 B28 |
| callnumber-subject | BP - Islam, Bahaism, Theosophy |
| ctrlnum | (OCoLC)879576597 (DE-599)BVBBV041810582 |
| edition | 2., ilustrovano izd. |
| format | Book |
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| geographic | Balkan Peninsula Religion Südosteuropa (DE-588)4058449-5 gnd |
| geographic_facet | Balkan Peninsula Religion Südosteuropa |
| id | DE-604.BV041810582 |
| illustrated | Illustrated |
| indexdate | 2025-03-14T21:01:36Z |
| institution | BVB |
| isbn | 9788683679836 |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-027255944 |
| oclc_num | 879576597 |
| open_access_boolean | |
| owner | DE-12 |
| owner_facet | DE-12 |
| physical | 140 S. Ill. |
| publishDate | 2012 |
| publishDateSearch | 2012 |
| publishDateSort | 2012 |
| publisher | Srpski Genealoški Centar |
| record_format | marc |
| series | Etnološka biblioteka |
| series2 | Etnološka biblioteka |
| spelling | Zirojević, Olga 1934- Verfasser (DE-588)1050123247 aut Islamizacija na južnoslovenskom prostoru konvertiti: kako su se zvali Olga Žirojević 2., ilustrovano izd. Beograd Srpski Genealoški Centar 2012 140 S. Ill. txt rdacontent n rdamedia nc rdacarrier Etnološka biblioteka 63 Zsfassung in dt. und engl. Sprache Geschichte Islam Balkan Peninsula History Muslims Balkan Peninsula History Kryptochristen (DE-588)4335218-2 gnd rswk-swf Islamisierung (DE-588)4138592-5 gnd rswk-swf Balkan Peninsula Religion Südosteuropa (DE-588)4058449-5 gnd rswk-swf Südosteuropa (DE-588)4058449-5 g Islamisierung (DE-588)4138592-5 s Kryptochristen (DE-588)4335218-2 s DE-604 Etnološka biblioteka 63 (DE-604)BV017497599 63 Digitalisierung BSB Muenchen 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=027255944&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB Muenchen 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=027255944&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Zirojević, Olga 1934- Islamizacija na južnoslovenskom prostoru konvertiti: kako su se zvali Etnološka biblioteka Geschichte Islam Balkan Peninsula History Muslims Balkan Peninsula History Kryptochristen (DE-588)4335218-2 gnd Islamisierung (DE-588)4138592-5 gnd |
| subject_GND | (DE-588)4335218-2 (DE-588)4138592-5 (DE-588)4058449-5 |
| title | Islamizacija na južnoslovenskom prostoru konvertiti: kako su se zvali |
| title_auth | Islamizacija na južnoslovenskom prostoru konvertiti: kako su se zvali |
| title_exact_search | Islamizacija na južnoslovenskom prostoru konvertiti: kako su se zvali |
| title_full | Islamizacija na južnoslovenskom prostoru konvertiti: kako su se zvali Olga Žirojević |
| title_fullStr | Islamizacija na južnoslovenskom prostoru konvertiti: kako su se zvali Olga Žirojević |
| title_full_unstemmed | Islamizacija na južnoslovenskom prostoru konvertiti: kako su se zvali Olga Žirojević |
| title_short | Islamizacija na južnoslovenskom prostoru |
| title_sort | islamizacija na juznoslovenskom prostoru konvertiti kako su se zvali |
| title_sub | konvertiti: kako su se zvali |
| topic | Geschichte Islam Balkan Peninsula History Muslims Balkan Peninsula History Kryptochristen (DE-588)4335218-2 gnd Islamisierung (DE-588)4138592-5 gnd |
| topic_facet | Geschichte Islam Balkan Peninsula History Muslims Balkan Peninsula History Kryptochristen Islamisierung Balkan Peninsula Religion Südosteuropa |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=027255944&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=027255944&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
| volume_link | (DE-604)BV017497599 |
| work_keys_str_mv | AT zirojevicolga islamizacijanajuznoslovenskomprostorukonvertitikakosusezvali |