Post-Yugoslav Transition & Mountain Revival

Socialist Yugoslavia, its violent dissolution and the Dayton settlement.

1 chapter

1945 - 1990

Socialist Yugoslavia transformed the northern mountains with industrial and hydro-engineering projects that reshaped landscape and community alike. The Pljevlja coal mine (operating from 1952) and thermal power station (commissioned 1982, 225 MW—producing one-third of Montenegro's electricity) made Pljevlja the energy heart of the country, but at environmental cost that still divides the town. The Mratinje Dam (1971-1976) created Lake Piva, Montenegro's second-largest lake, and forced the stone-by-stone relocation of 16th-century Piva Monastery (1969-1982)—a demonstration that even the physical destruction of a monastery site did not break liturgical-calendar continuity; the community relocated the institution intact. Berane, renamed Ivangrad (1949-1992) after partisan hero Ivan Milutinović, became a prosperous industrial center. The socialist era secularized daily life but could not extinguish the slava tradition—families continued celebrating Đurđevdan at home even when church attendance was discouraged.

1918 - 1945

Integration into the Kingdom of Yugoslavia brought road infrastructure and modern engineering to the northern mountains. The Đurđevića Tara Bridge (1937-1940), then the largest vehicular concrete arch bridge in Europe at 365 meters, connected previously isolated highland communities across the Tara River canyon. World War II fractured this integration: in 1942, Partisan engineer Lazar Jauković blew up the bridge's southwesternmost arch to halt the Italian advance, and was executed on the spot—layering another sacrifice memorial onto the landscape. Kolašin, first mentioned in a 1565 Ottoman Sultan's decree as a fortress-settlement, developed as a Yugoslav-era administrative center for the Morača region. The bridge's destruction and later reconstruction became a metaphor for the region's cycles of rupture and rebuilding.

1878 - 1918

The liberation of northern highland tribes from Ottoman rule—Berane in 1912, surrounding areas through the Balkan Wars—brought the Serbian Orthodox Church's liturgical calendar under Montenegrin state administration. The highland tribes—Drobnjaci (first documented as a Vlach katun in 13th-century Ragusan sources; by the modern era identifying as Serb Orthodox with Đurđevdan as their collective slava), Vasojevići, Moračani—retained their tribal slava of Đurđevdan as a communal identity marker. The Montenegrin state simultaneously attempted to suppress pre-Slavic cultural traces, including the 1860 ban on the džupeleta/xhubleta costume similar to Albanian Malisor dress. The Battle of Mojkovac (January 6-7, 1916), fought on Orthodox Christmas Day in the Julian calendar, layered a nationalist military sacrifice narrative onto the most important feast of the liturgical year—a calendar overlap still marked every January 7 with wreath-laying ceremonies.

1465 - 1878

The Ottoman conquest of the northern highlands (Budimlja/Berane fell in 1455; the wider region through the 1460s-70s) introduced a new administrative and confessional order. The Sandžak of Novi Pazar governed the region with Pljevlja as a key center, creating a biconfessional townscape where Orthodox monasteries and mosques coexisted—sometimes within the same family. The Sokolović brothers embody this frontier fluidity: Mehmed Paša became Ottoman Grand Vizier and restored the Serbian Patriarchate of Peć, while his brother Savatije built Piva Monastery (1573-1586) and became Serbian Patriarch himself. Husein-paša's Mosque (1573-1594) and Holy Trinity Monastery (15th-16th c.) stood in the same town of Pljevlja, creating parallel calendar rhythms—Orthodox liturgical and Islamic lunar—that still structure festival life in Bijelo Polje and Pljevlja today. Dobrilovina Monastery, repeatedly destroyed and rebuilt under Ottoman authority (reconsecrated 1594), became a center of both spiritual continuity and, later, national awakening.