These sections have been extracted from Fadil Kajtazis book “Dosja, Ideologjia Serbe e Gjenocidit”, from 2025. Kajtazi, using Serbian archival sources, newspapers, documents and books, writes of the old Serbian military tradition of killing Albanian defenceless women, children and elderly. He also writes of Serbian tradition of incest (called Snohačenje) and senicide (killing your own parents). One section also mentions the Serbian atrocities against Montenegrins in 1918-1920.

The Serbian tradition of killing women, children and elderly

“It was the morality that Albanian grandparents instilled in their children, in martyred Kosovo, about the war, the causes of the war and the perpetrators of barbaric crimes. Kajtazi recalls: “How Every time he got the chance, my grandfather would tell me, “The Serbs hate us to death, without even realizing it.” nothing bad. I pray to God that what happened before will not happen. We, tradition does not allow us to commit crimes against children, women, and those who surrender. War is war, soldier with soldier, kill or be killed, while the Serbs “They have a tradition of killing children, women and the elderly.” (p. 3, Kajtazi, 2025).

Cited:

“Leo Freundlich writes:

From 1912 to 1914, the Serbs intensified diplomatic and propaganda actions and espionage, with the aim of justifying military occupation and ethnic cleansing of Albanian territories. The situation on the ground and the atmosphere of the time, when this book was written, described by Leo Freundlich, a contemporary of Đorđević and these events:

“The Serbs came to Albania not as liberators, but as exterminators Albanian people. The Ambassadors’ Conference in London proposed the drawing of the borders of Albania according to ethnic and religious statistics, which will be collected in the country by a commission. The Serbs have rushed to prepare statistics for them with machine guns, rifles and bayonets. They have committed unspeakable atrocities…. Tens of thousands defenseless people are being massacred, women are being raped, the elderly and children are being are drowned, hundreds of villages are burned to the ground, priests are slaughtered”.

Dimitrije Tucovic writes:

“For two hours the village disappeared from the scene, which is hard to describe. The shooting of they knocked down women who were holding babies at their breasts; skirts dead mothers cried for their little children, who had by chance escaped the bullets: the bodies of beautiful highlands, lush like fir trees, wriggled like worms in the field: women gave birth out of fear, 500 souls were killed in two hours.

The slaughter stopped when some of the officers made a vigorous protest, admitting: that the ‘wild’ Albanians disarm and release our captured soldiers, while Our ‘cultured’ 20th century army is killing their own children! But, too late. It was done only what could be done: the corpses were brought into the houses and the houses were burned to hide the traces of the crime”.

The Serbian Orthodox Churchs participation

“According to the church magazine “Vjesnik Srbske Crkve” for October – November – December 1912, the Serbian church was also part of this massacre, as she praises her priests, who participated in this massacre: “One of our brothers and sisters of Christ, priest Jovan Jevtić, the parish priest of Kalanjevaci, was excited by the wounds of this war, in the fierce clash with the Albanians of Luma… Mr. Jovan Jevtic, priest of the X Infantry Regiment, was wounded in Lumë during an ambush of the Albanians”.

Serbian atrocities and war crimes against Montenegrins (1918-1920)

“The entanglement of the Serbian mentality with the ideology of genocide is evidenced by the systematic methods of sadistic violence that the Serbian state applied to the people of Montenegrins, this people, whom Serbian literature, history and folklore, until now, have had a national inspiration. Serbs and Montenegrins are allegedly one people, of one religion, and one language. The involvement of the Serbian church in this operation gives it a new dimension.

Some of the visions of the sadistic methods of violence of the state and the church Serbian from Montenegrins: “General Joko Adzic, 65, did not want to swear an oath to the King of Serbia, but for a year he remained ‘neutral’. The entire area where he lived acted like him. For this, In December 1919, Serbs looted and burned down the house where he lived in Piva (district of Niksic).

In addition, they arrested him, beat him on the soles of his feet with a wooden stick, and rifle, then they forced him to walk barefoot from Piva to the prison in Niksic (a few hours walking)…. Marko K. Martinović 75 years old, judge, retired from Nikšić… He, not only was he beaten, but they pulled out his mustache and beard, which was quite large. (p. 20). Captain Mojaša Perović, in January 1919, the Serbian government, in order to humiliate him, put the saddle on his back and with the saddle on, the Serbian agents took him for a ride through Niksic. (21)

In June 1919, after looting and burning the village of Oçiniqe (Cetinja district), Serbian troops took with them 30 women and children from this village, whom they kept. They suffered for several months in the Cetinje prison. (p. 24). In June 1919, the Serbs imprisoned 120 women and children from the village of Krinjicë and Buçidabić (Coastal district) and held them in prison for 5 months. (p. 24).

On December 18, 1919, Serbian troops tortured the wife of Milan K. Mišić, from Duba village (Bjelice municipality, Cetinje district) in order to show where her husband is hiding her insurgent. When he didn’t tell them, the Serbian soldiers slapped the child in the face ten months old. During the beating, the child began to bleed from the nose and mouth, after a few days, and he dies from this. (p. 25).

In February 1920, in order to reveal where his sons were, he was tortured by the Serbs. wife of Milan B. Martinović, from Prosep Doli (Cuce municipality, Cetinje district). For them forced to show, they put his feet in hot coals and at the same time held his head.

In December 1919, 83 houses were burned in the municipality of Bjelica (Cetinja district). Homeowners and their relatives were forced to set their own homes on fire. This it was the punishment for those inhabitants who were considered not loyal enough to the king Peter. In this municipality there were villagers who have been forced to take the oath six times for the Serbian king. (p. 30).

In December 1918 and January 1919, the Serbs brought and imprisoned 450 Montenegrins, all from the Cetinje district. Every day they were sent in groups to the basement of Government Building, which was filled with water up to the knees and they were kept there by six hours. For the smallest thing they were beaten with wet ropes.

A large number of these unfortunate people paid with their lives for this humiliating game of the Serbian government (p. 31). In January 1920, the peasant Marko Jakovljević from Župa (district) was killed with a bayonet. Niksic) only publicly stated that it is not fair to loot and set fire to houses. (p. 31). On August 6, 1919, the wounded insurgents surrendered to the Serbian government: Antonije Bojović, law student at the University of Belgrade, Mileta Andrijević, lawyer, Tmash Marković, a high school student, Sergeant Blažo Bojanić and the Chetniks Masanić and Simeunović.

These unfortunate young men were killed in the most cruel way. To force them to give information for the rebels, the Serbian government tortured them beforehand with the most cruel tortures: they cut them nose, ears and tongue, and finally their eyes were also taken out. (p. 32). Petr Rakojevic, from Lower Moraca, was beaten and tortured in a brutal manner.

In the end, two Serbian soldiers pierced his ears and tongue with hot nails. (f. 34) … for 24 hours, four times they were hung by the hands, with metal rods. They beat their hands and feet, then flayed them alive. (p. 38) … since he didn’t say anything, they pierced his tongue with a hot nail. (p. 38) … these women tied the bottom of their dresses, as previously in the middle. They had two cats at their feet. After that, after they had locked the cats, they began to hit them and in their attempt to free themselves, they gnawed at them with their claws and teeth and They bit the bodies of these unfortunate people.” (p. 38)”.

700 Albanian bodies were exhumed with 75 being children, in the region of Batajnica of Belgrad.

“The Batajnica neighborhood ’13 Maji’ is 20 kilometers from the center of Belgrade. During 1999, in The Special Anti-Terrorist Unit’s training ground, located in this neighborhood, was brought and buried. hundreds of bodies of Kosovo Albanians. To date, more than 700 bodies have been exhumed, “75 children among them”.

The Serbian tradition of incest and the killing of ones own parents (senicide)

“The example of debauchery family among Serbs is incest, within which the custom of “Snohačenje”, for which It is also mentioned in the novel “Impure Blood” (Nečista krv), by the author Borisav Stankovic, published in 1910. This custom, legal and legitimate of customary law, means sexual intercourse between the father-in-law (Marko) and the son’s daughter-in-law (Sofka), which dates back to the time of the ancient Slavs and was passed down from generation to generation, but which is evidenced to have been present until 1945. The act was exercised mainly due to sexual immaturity or the absence of a son (Tomç) in house.

Senicide (called “Llapot”, killing ones own parents)

“Also, in this context, the ritual called “Llapot”, which is a custom of senicide in Serbia, of killing parents or elderly family members, when their care becomes a burden on the family.

It was “spread in the eastern Serbian provinces of Homle, Zajecar, Negotin, this ritual existed and was implemented on a large scale until the end of the 19th century, even at the beginning of the 20th century. The murder was public, in the eyes of humanity.

Tellalli went from house to house shouting: there is a Lapo in that village, in that house, come for soul! The family members would kill the old man or woman in front of the gathered, usually with a with a stick, with stones, or with an axe… The murder was mainly carried out by the victim’s children.

In Krepol and several other areas of Eastern Serbia, families prepared kaçamak, they would put it on the head of the old man or the old woman and hit him or her until he or she she died. They acted this way to make it appear that the murderer was the porridge and not them”. After the murder was carried out, the family would organize a feast and drinks with music, songs and traditional Serbian dances, which would be led by the host.

How influential the ideas and messages it conveys have been on Serbs Djordjevic and his like-minded people speak from the data, even after eighty years, from “A survey by the Institute of Psychology of the University of Belgrade, conducted with 1993, the rapporteur found that there is great hostility towards Croats (89%) compared to Albanians and Muslims (85%).

The survey, which was published by RTS, is an indicator of a pathological hatred towards Albanians, created on the stereotypes of Đorđević and his like-minded people. The time when this survey was made concerns the situation when Serbia had subjugated the Albanians, suppressed autonomy, establishing an apartheid system in Kosovo and was bathing Croats and Bosniaks in blood.”

Primary source

Fadil Kajtazi “Dosja, Ideologjia Serbe e Gjenocidit”, 2025.

Secondary sources (quoted in the book)

https://www.slobodnaevropa.org/a/u-batajnici-grobnica-bez-obelezja-zlocini-bez- kazne/27642707.html. Updated March 17, 2022

Leo Freundlich, “Albania’s Golgotha, Indictments against the destroyers of the Albanian people”, f. 4, 5. 513 Vladan Djorgjevic, Albanians and the Great Powers”, pp 170, 186. 514, 40.

Dimitrije, Tucoviqi, “Selected Works – II”, p. 154. 522 Vladan Djorgjevic, Albanians and the Great Powers”, pp. 78 and 43.

Borisav Stankovic, “Impurity of Blood”, “Mustafa Bakija”, 1953, Prishtina, pp. 199, 200.

Branimir Anzulović, “Divine Serbia, from myth to genocide”, KOHA, Prishtina, 2017, p. 74, 75.

Ljubica Štefan, “Serbia and the Albanians”, Book One, pp. 60, 64.