The so-called Kosovo Assembly bans church bells, 655 years after Ottomans imposed the same ban; – like master like servant.
PRISTINA – The so-called Kosovo Assembly on Thursday approved the draft law on the protection of noise whereas the church bells are banned as sources of the environmental noise.
Map of all Serbian Orthodox monasteries and churches in Kosovo and Metohija
” The regulations of Noise and environmental protection are necessary because the current law is not in line with the EU regulations. The drafting of a new law on noise and environmetal protection provides better enforcement of the law , because it performs the division of responsibilities at multiple institutions .”, the officilas say.
“Representatives of my parliamentary group ,,6 +” reviewed this draft law and we believe that there are some objections concerning the rights to exercise religious freedom” – said Rasim Demiri from the 6+ political party.
This is not the first time that Serbs face such a fate in their ancient lands. Same thing happened after their lands failed under the Ottoman rule in 15th century.
During NATO and UN presence over 200 ancient Othodox Churches have been completely destroyed
In the year 1413. Serbian lands were unable longer to hold out against the Turks. Serbia in 1459, Bosnia in 1463, and Herzegovina in 1481. were all finally conquered and became Turkish provinces.
The conquered Christian populations were disarmed and dispossessed of all property, and were soon pressed into a condition of serfdom under Turkish masters. They were called “giours” and in the mass the “rayah,” “the herd.” Whoever renounced his faith and became a Turk – Mohammedan was thereby instantly naturalized into Islam, receiving the status and all the life-chances of a born Osmanili [Turk]. That was the sole means in his power of escaping from the subjected masses or of opening a door of opportunity.
For their faith they had much to suffer. The Serbian Orthodox clergy, few in number, were kept in miserable conditions, and churches which had been destroyed were not allowed to be rebuilt, the building of new churches being strictly forbidden.
The sound of church bells was forbidden as was also the reading aloud of the Holy Scriptures or the pronunciation of the name of Jesus Christ.
It was not lawful to make the sign of the cross, to show a cross, or to eat pork in sight of a Turk.
The Rayah were not allowed openly to bury their dead; Christian burials took place at night or in secret; mourning for the dead was strictly prohibited either by costume or by symbol or in any other way.
Church services were often held in some secluded spot in forest or glen, sometimes under a chosen tree marked with a cross.
The Orthodox Christian Serbs were forbidden the use of horses or camels, only mules and asses being allowed them.
They were forbidden to ride even a mule or an ass in the presence of a Turk (or in the presence of an converted, former Serbs).
It was not permitted that their houses should have a better appearance than Turkish houses.
The Serbians in general refused to convert even though that could be their door of escape from durance vile; they remained true to their Orthodox Christian and national faith, hoping for a dawn though long deferred.
Many of the Serbian nobles and numbers of the common people fled to Serb lands under Venice or those under Hungary [i.e. to Krajina].
But certain ones among the nobles and others became Turks – Moslems, thereby preserving their lands and castles, and authority was given to them under the Turks as Pashas, Beys, Agas, and Spahis. They became ranged, in the eyes of the general populations, on the side of the conquerors, and were looked upon by the people as Turks.
Large numbers of Serbs, loyal to their faith and home traditions, escaped to the mountain fastnesses from which they were able to harass the Turks of the plains and so maintain a relative independence.
The Serbians of the Rayah lived under great oppression and humiliation, their only means of protection being through the Serbian Patriarch so long as one existed.
In case of acts of injustice or violence suffered at the hands of individual Turks, there was no possible redress. –
END OF QUOTE
The above quote is from “Origin of the Myth of a Tolerant Ottoman Pluralistic Islamic Society“, Chicago, August 31, 1995