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Studia Historica Slovenica
Časopis za humanistične in družboslovne študije
Humanities and Social  Studies Review
letnik 23 (2023), št. 2
ZRI DR. FRANCA KOVAČIČA V MARIBORU
MARIBOR 2023
Studia Historica Slovenica    Tiskana izdaja    ISSN 1580-8122 
                    Elektronska izdaja ISSN 2591-2194 
Časopis za humanistične in družboslovne študije / Humanities and Social Studies Review
Izdajatelja / Published by
ZGODOVINSKO DRUŠTVO DR. FRANCA KOVAČIČA V MARIBORU/
HISTORICAL SOCIETY OF DR. FRANC KOVAČIČ IN MARIBOR
http://www.zgodovinsko-drustvo-kovacic.si
ZRI DR. FRANCA KOVAČIČA V MARIBORU/
ZRI DR. FRANC KOVAČIČ IN MARIBOR
Uredniški odbor / Editorial Board
dr. Karin Bakračevič, dr. Rajko Bratož, 
dr. Neven Budak (Hrvaška / Croatia), dr. Jožica Čeh Steger, dr. Darko Darovec, 
dr. Darko Friš, dr. Stane Granda, dr. Andrej Hozjan, dr. Gregor Jenuš, dr. Tomaž Kladnik,  
dr. Mateja Matjašič Friš, dr. Aleš Maver, dr. Rosario Milano (Italija / Italy),  
dr. Jurij Perovšek, dr. Jože Pirjevec (Italija / Italy), dr. Marijan Premović (Črna Gora / Montenegro), 
dr. Andrej Rahten, dr. Tone Ravnikar, dr. Imre Szilágyi (Madžarska / Hungary), 
dr. Peter Štih, dr. Polonca Vidmar, dr. Marija Wakounig (Avstrija / Austria)
Odgovorni urednik / Responsible Editor
dr. Darko Friš
Zgodovinsko društvo dr. Franca Kovačiča
Koroška cesta 53c, SI–2000 Maribor, Slovenija
e-pošta / e-mail: shs.urednistvo@gmail.com
Glavni urednik / Chief Editor
dr. Mateja Matjašič Friš 
Tehnični urednik / Tehnical Editor
David Hazemali 
Članki so recenzirani. Za znanstveno vsebino prispevkov so odgovorni avtorji. 
Ponatis člankov je mogoč samo z dovoljenjem uredništva in navedbo vira.
The articles have been reviewed. The authors are solely responsible for the content of their articles.
No part of this publication may be reproduced without the publisher's prior consent and a full mention 
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Izvlečke prispevkov v tem časopisu objavljata 'Historical – Abstracts' in  
'America: History and Life'.
Časopis je uvrščen v 'Ulrich's Periodicals Directory', evropsko humanistično bazo ERIH in mednarodno 
bibliografsko bazo Scopus (h, d).
Abstracts of this review are included in 'Historical – Abstracts' and  
'America: History and Life'.
This review is included in 'Ulrich's Periodicals Directory', european humanistic database ERIH and 
international database Scopus (h, d).
Studia historica Slovenica, Časopis za humanistične in družboslovne študije,
je vpisan v razvid medijev, ki ga vodi Ministrstvo za kulturo RS, pod zaporedno številko 487.
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Co-financed by the Slovenian Research Agency.


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Ka za lo / Con tents
Član ki in raz pra ve / Pa pers and Es says 
MARIJAN PREMOVIĆ: The Medieval Tradition in the Ideology  
of the Karađorđević Dynasty .......................................................................................................293
Srednjeveška tradicija in ideologija Karađorđevićev 
JURIJ PEROVŠEK: Karađorđevići in slovenske politične stranke  
1918–1941 .................................................................................................................................................313
The Karađorđevićs and Slovenian Political Parties,  
1918–1941
TAMARA GRIESSER-PEČAR: Slovenska katoliška cerkev  
in Karađorđevići .....................................................................................................................................361 
 Slovenian Catholic Church and the Karadjordjević Dynasty  
ANDREJ RAHTEN: Zunanjepolitični koncept kneza Pavla .............................................397
Foreign Policy Concept of Prince Paul Karađorđević
DARJA KEREC: Karađorđevići in Prekmurje ...............................................................................427
 Karadjordjevićs and Prekmurje
MIRA MILADINOVIĆ ZALAZNIK: S srbskim patriarhom Gavrilom 
 pri Windisch-Graetzih o Jugoslaviji pod žezlom  
Karađorđevićev .......................................................................................................................................459
The Serbian Patriarch Gavrilo at Windisch-Graetz Family 
Discusses Yugoslavia Under Karađorđević's Scepter
IVAN SMILJANIĆ in PETER MIKŠA: 
 "Bronasti lik Največjega Jugoslovena": javni spomeniki  
Karađorđevićem na Slovenskem ..............................................................................................489
 "Bronze Figure of the Greatest Yugoslav": Public Monuments  
to the Karađorđević Dynasty in Slovenia
BOŽO REPE: Karađorđevići in vladarska ideologija pri Slovencih ..........................529
 The Karađorđevićs and the Ruler's Ideology Among Slovenes
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Avtorski izvlečki / Authors' Abstracts .............................. 565
Uredniška navodila avtorjem / 
 Editor's Instructions to Authors  ............................................... 569
 
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DOI 10.32874/SHS.2023-08
The Medieval Tradition 
in the Ideology of the Karađorđević 
Dynasty
Marijan Premović
Ph.D., Associate Professor
University of Montenegro, Faculty of Philosophy
Danila Bojovića bb, MNE–81400 Nikšić, Montenegro
 e-mail: premovicmarijan@yahoo.com
Abstract:
This paper aims to illustrate how the medieval history of Serbia influenced 
the tradition and establishment of the Karađorđević dynasty's ideology. The 
emphasis of the first part of the paper is on the planning and organizing of 
the coronation and anointing of King Petar at the Žiča Monastery in 1904, 
highlighting medieval ceremonial practices. The significance of royal symbols 
is analyzed: the crown, scepter, Globus cruciger (the orb and cross), and mantle, 
along with their comparison to its medieval meanings. The history of the Middle 
Ages was utilized to solidify the dynastic position of Karađorđevići in order 
to establish the state continuity for the future. The second part of the paper 
portrays the invocation of medieval events, namely the battle of Kosovo and its 
conquest in 1913. Finally, the influence of St. Sava Nemanjić on the education 
system is presented alongside the celebration of St. Vitus Day (Vidovdan) and 
its significance.
Keywords: 
Karađorđević dynasty, Middle Ages, Nemanjić dynasty, tradition, Žiča Monastery, 
Kosovo
Studia Historica Slovenica 
Časopis za humanistične in družboslovne študije
Maribor, 23 (2023), No. 2, pp. 293–312 , 55 notes, 5 pictures 
Language: Original in English (Abstract in English and Slovene, Summary in Slovene)
M. Premović: The Medieval Tradition in the Ideology ...
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Introduction 
This study is based on the intention to illustrate a part of the influence of medi-
eval tradition on the rule of the Karađorđević dynasty in Serbia (1903–1918), 
the Kingdom of Serbs, Croats, and Slovenes (1918–1929), and the Kingdom of 
Yugoslavia (1929–1941). Not much has been written on this topic in historical 
science. Mentions of the influence of medieval Nemanjić ideology in the 20th 
century can be found in several instances within Branko Petranović's study.1 
However, this medieval ideology 'excerpt' has not been thoroughly elucidated 
in the synthetic monographs of Ljubodrag Dimić on the cultural policies of the 
Kingdom of Yugoslavia (1918–1941).2 Smilja Marjanović-Dušanić studied Ser-
bian rulers' regalia from the 13th to the mid-15th century, presenting the selecti-
on and appearance of these regalia.3 The same author continued her research 
on the Nemanjić ideology, presenting legal norms and symbolic meanings, 
dynastic policies, and rulers' propaganda.4 However, Marjanović-Dušanić's 
research does not encompass a comparison between the medieval tradition 
and the modern history of Serbia. The research of Dragoljub Živojinović pro-
vides useful insights into the life and reign of King Petar I Karađorđević.5 The 
most comprehensive information about King Petar I's coronation at the Žiča 
Monastery has been more recently provided by Ana Kostić in her study From 
Ruins to the Coronation Church: Žiča Monastery in the 19th Century. A specific 
focus has been placed on the role of the Žiča Monastery in royal ideology, state, 
and national programs up to World War I.6 The existing historical knowledge 
has served as a stimulus for further scientific research. 
The identity of every nation is rooted in its historical past and memory, 
enabling the formation of self-awareness (identity) on both personal and col-
1 Branko Petranović, Istorija Jugoslavije: 1918–1988. Knj. 1: Kraljevina Jugoslavija: 1914–1941 
(Beograd, 1988) (hereafter: Petranović, Istorija Jugoslavije).
2 Ljubodrag Dimić, Kulturna politika Kraljevine Jugoslavije: 1918–1941. Deo I: Društvo i država 
(Beograd, 1997) (hereafter: Dimić, Kulturna politika I); Ljubodrag Dimić, Kulturna politika Kraljevine 
Jugoslavije: 1918–1941. Deo II: Škola i crkva (Beograd, 1997) (hereafter: Dimić, Kulturna politika II); 
Ljubodrag Dimić, Kulturna politika u Kraljevini Jugoslaviji: 1918–1941. Deo III: Politika i stvaralaštvo 
(Beograd, 1997) (hereafter: Dimić, Kulturna politika III).
3 Smilja Marjanović-Dušanić, Vladarske insignije i državna simbolika u Srbiji od XIII do XV veka 
(Beograd, 1994) (hereafter: Marjanović-Dušanić, Vladarske insignije).
4 Smilja Marjanović-Dušanić, Vladarska ideologija Nemanjića: diplomatička studija (Beograd, 1997) 
(hereafter: Marjanović-Dušanić, Vladarska ideologija).
5 Dragoljub Živojinović, Petar I Karađorđević: život i delo. U izgnanstvu: 1844–1903. godine (Beograd, 
1988) (hereafter: Živojinović, Petar I Karađorđević: život i delo); Dragoljub Živojinović, Kralj Petar I 
Karađorđević, knj. II, U otadžbini: 1903–1914. godine (Beograd, 1990) (hereafter: Živojinović, Kralj 
Petar I Karađorđević II).
6 Ana Kostić, Od ruina do krunidbene crkve: manastir Žiča u 19. veku (Beograd, 2022) (hereafter: 
Kostić, Od ruina do krunidbene crkve). 
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lective levels.7 The medieval history of Serbia and its associated memories have 
been harnessed to serve national ideals in the modern and contemporary eras 
of the Serbian state. The government leverages this for the pursuit of political 
interests. The Serbian Karađorđević and Obrenović dynasties in the 19th and 
early 20th centuries employed historicism to legitimize and strengthen their 
authority.8 Historicity is reflected through the utilization, revival, reinterpreta-
tion, and reconstruction of the medieval tradition through the environment, 
events, and figures. This period is considered the 'golden' age of the Serbian 
nation, and the achievements of this era were the greatest territorial success of 
the Serbian state.9
Coronation of King Petar I Karađorđević at the Žiča Monastery 
in 1904
In May 1903, a dynastic change occurred in Serbia. Petar I Karađorđević ascen-
ds to the throne. The newly emerged political circumstances, caused by the 
violent toppling and assassination of King Aleksandar Obrenović and his 
wife Draga Mašin, made Serbia's foreign-political position difficult. The state 
was subjected to sanctions, and the legitimacy of the new ruler was contested. 
Therefore, Petar had to insist on the legitimacy of his own authority and adopt 
elements of the ideological framework of earlier rulers. He wanted to adjust 
the historical context of his rise to power to the ideology of the Karađorđević 
dynasty, suppressing all achievements associated with the Obrenović dynasty.10 
The legitimacy of Petar's rule is founded on the merits of his grandfather, Đorđe 
7 See more about identity memory in: Jan Assmann, "Communicative and Cultural Memory", in: Astrid 
Erll, Ansgar Nünning (eds.), Media and Cultural Memory: An International and Interdisciplinary 
Handbook (Berlin–New York, Walter de Gruyter, 2008), pp. 109–118.
8 Igor Borozan, "Između dokaza i imaginacije: uobličavanje tradicije i umetnosti u službi srpske 
monarhije XIX veka", in: Lidija Merenik, Vladimir Simić, Igor Borozan (eds.), Zamišljanje prošlosti i 
recepcija srednjeg veka u srpskoj umetnosti XVIII–XXI veka (Beograd, 2016), pp. 71–84 (hereaf-
ter: Borozan, "Između dokaza i imaginacije"); Igor Borozan, "Tipologija javne figuralne skulpture u 
Kraljevini Srbiji (1882–1914)", Nasleđe 20 (2019), pp. 41–67.
9 Ivan Stevović, "Od terenske skice do skice celine: Mihailo Valtrović i srpska srednjovekovna arhitek-
tura", Zbornik Narodnog muzeja. Istorija umetnosti 22, no. 2 (2016), pp. 9–45 (hereafter: Stevović, "Od 
terenske skice do skice celine"); Danijela Vanušić, "Popularizacija srednjovekovnih heroja sredinom 
XIX veka: Spomenici Srbski Anastasa Jovanovića", in: Lidija Merenik, Vladimir Simić, Igor Borozan 
(eds.), Zamišljanje prošlosti i recepcija srednjeg veka u srpskoj umetnosti XVIII–XXI veka (Beograd, 
2016), pp. 87–93.
10 Živojinović, Petar I Karađorđević: život i delo, pp. 436–446; Igor Borozan, "Umetnička prerada sred-
njovekovne istorije i reprezentativna kultura srpske/jugoslovenske monarhije u prvoj polovini XX 
veka", in: Lidija Merenik, Vladimir Simić, Igor Borozan (eds.), Zamišljanje prošlosti i recepcija sred-
njeg veka u srpskoj umetnosti XVIII–XXI veka (Beograd, 2016), pp. 119–125 (hereafter: Borozan, 
"Umetnička prerada srednjovekovne istorije").
M. Premović: The Medieval Tradition in the Ideology ...
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Petrović - Karađorđe (1762–1817), aiming to highlight his role as the leader 
of the First Serbian Uprising and the progenitor of the Karađorđević dynasty.11 
The impression of the past needed to be politicized, as its interpretation was 
necessary to portray the dynasty's sovereignty and strengthen its future throu-
gh desirable memories.12 
In an attempt to improve the tense atmosphere following the brutal 
removal of the Obrenović dynasty in Serbia in 1903, the newly elected ruler, 
Petar I, organized a grand coronation in commemoration of the centenary of 
the First Serbian Uprising in 1904.13 Traditions, ceremonies, and jubilees aim 
to ensure continuity with the past. They served as an ideological foundation 
of the mobilization, linking the past with the present era. The past was crucial 
to the 'new' Serbia, as sovereignty is inseparable from historical continuity.14 
Devoted to tradition, Petar considered the coronation necessary and impera-
tive. All of this unfolded in the atmosphere of the devastated Court, bearing 
visible traces of the recent upheaval. Additionally, the assassination of Aleksan-
dar Obrenović stirred negative reactions within the state circles of Europe at 
that time.15 The ideological revisitation of the past by the new ruler was selec-
tive.16 Petar's intention was to mark the centenary as the beginning of a new 
modern Serbian statehood with the progenitor of the Karađorđević dynasty, 
which was meant to be the source of legitimacy for his state authority and the 
Karađorđević dynasty. He linked the foundation of the Serbian state to the 
medieval Nemanjić dynasty. 
Linking the past with the present was necessary, as a usable past grants the 
potential to wield power in the future.17 The new ruler of Serbia intended to 
organize his coronation at the Žiča Monastery, situated near the present-day 
city of Kraljevo in Serbia. Žiča held significant historical importance during the 
medieval period of the Serbian state, serving as both a religious and state center. 
Constructed after 1207, its building was a result of the collaborative efforts of 
11 Živojinović, Petar I Karađorđević: život i delo, pp. 12–15. 
12 About the importance of memory for history see: Geoffrey Cubitt, "History and memory", in: Marek 
Tamm, Peter Burke (eds.), Debating New Approaches to History (London–New York, 2019), pp. 127–
158.
13 Čedomir Popov, Dimitrije Đorđević, Novica Rakočević, Đorđe Mikić, Kosta Milutinović, Vasilije 
Krestić, Andrija Radenić, Milorad Ekmečić, Istorija srpskog naroda. Knj. 6, Od Berlinskog kongresa do 
ujedinjenja: 1878–1918. T. 1 (Beograd, 1983), pp. 135–141.
14 Aleksandar Ignjatović, "Između žezla i ključa: Nacionalni identitet i arhitektonsko nasleđe Beograda i 
Srbije u XIX i prvoj polovini XX veka", Nasleđe 9 (2008), pp. 51–73.
15 Živojinović, Kralj Petar I Karađorđević II, pp. 7–42.
16 On the history of memory culture: Tudor Kuljić, Kultura sećanja: teorijska objašnjenja upotrebe 
prošlosti (Beograd, 2006), pp. 17–19 (hereafter: Kuljić, Kultura sećanja).
17 Milka Čanak-Medić, Danica Popović, Dragan Vojvodić, Manastir Žiča (Beograd, 2014), pp. 429, 437, 
445 (hereafter: Čanak-Medić, Popović, Vojvodić, Manastir Žiča).
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the brothers Sava and Stefan Nemanjić. At the request of Grand Prince Stefan 
Nemanjić, Pope Honorius III sent his legate to Serbia in 1217 and bestowed upon 
him the royal crown (the exact place of the coronation remains uncertain).18 
Two years later, the Serbian church gained autocephaly from the patriarch of 
Constantinople in Nicaea. The first Serbian Archbishop, Sava Nemanjić, chose 
Žiča as the center of the archdiocese in 1220.19 With the elevation of the Ser-
bian church to the rank of archdiocese in 1219/1220, the need arose for Stefan 
to be crowned once again. In 1221, at Žiča, Stefan Nemanjić was re-crowned in 
the most solemn manner with the "God-given crown" and anointed by Arch-
bishop Sava. As the first crowned among the Nemanjići, Stefan received the title 
"Prvovenčani" (the First-Crowned). Serbia thus attained full state and ecclesi-
astical sovereignty.20 Following this, Žiča was designated as the place for the 
coronation of subsequent Serbian kings.21 A charter by King Stefan the First-
Crowned, inscribed on the walls of Žiča in 1219, determined that the Church of 
the Holy Savior in Žiča would be the site for the 'enthronement' i.e., the corona-
tion of Serbian kings and the ordination of leaders of the Serbian autocepha-
lous archdiocese.22 From historical sources, it was determined that Stefan the 
First-Crowned sons Stefan Radoslav (ruled 1228–1234) and Stefan Vladislav 
(ruled 1234–1243) were crowned at Žiča. It can be presumed that the young-
est son, Uroš I (1243–1276), also respected his father's wish.23 The Nemanjići 
consistently emphasized their dignity with regalia similar to the symbols of 
authority used by Byzantine emperors.24 
What is the connection between the medieval Monastery of Žiča and Petar 
I Karađorđević? As a religious institution, Žiča stood as a pillar of vital insti-
18 Marjanović-Dušanić, Vladarske insignije, pp. 29–30; Čanak-Medić, Popović, Vojvodić, Manastir 
Žiča, pp. 16, 23, 26, 28, 34, 46, 68, 81; Dragan Vojvodić, "Ka carskom dostojanstvu kraljevske vlasti. 
Vladarske insignije i ideologija u doba prvih Nemanjića", in: Ljubomir Maksimović, Srđan Pirivatrić 
(eds.), Kraljevstvo i arhiepiskopija u srpskim i pomorskim zemljama Nemanjića: tematski zbornik u 
čast 800 godina proglašenja kraljevstva i autokefalne arhiepikopije svih srpskih i pomorskih zemal-
ja (Beograd, 2019), pp. 315–316. See more about the ruling name Stefan in the Nemanjić dynasty: 
Marjanović-Dušanić, Vladarska ideologija, pp. 42–48. 
19 Marija Janković, Episkopije i mitropolije Srpske crkve u srednjem veku (Beograd, 1985), pp. 22–24, 30.
20 Danica Popović, "Kada je kralj Stefan Prvovenčani uvršten u svetitelje? Prilog proučavanju vladarske 
„kanonizacije“ u srednjovekovnoj Srbiji", Zbornik radova Vizantološkog instituta 50, no. 2 (2013), pp. 
573–583; Ivan Stevović, Jelena Erdeljan, "Oblici i simbolika prostora spasove. crkve u Žiči", in: Miša 
Rakocija (ed.), Niš i Vizantija: zbornik radova 16 (Niš, 2018), pp. 87–95.
21 Stevović, "Od terenske skice do skice celine", pp. 9–45.
22 Čanak-Medić, Popović, Vojvodić, Manastir Žiča, pp. 37–38. More details about frescoe paintings of 
the Monastery Žiča, see: Dragan Vojvodić, "Na tragu izgubljenih fresaka Žiče (I)", Zograf: časopis za 
srednjovekovnu umetnost 34 (2010), pp. 71–86; Dragan Vojvodić, "Na tragu izgubljenih fresaka Žiče 
III", Saopštenja Republičkog zavoda za zaštitu spomenika kulture XLIV (2012), pp. 43–61; Dragan 
Vojvodić, "Zapažanja i razmišljanja o slikarstvu svetilišta Spasove Crkve u Žiči", in: Miša Rakocija (ed.), 
Niš i Vizantija: zbornik radova 11 (Niš, 2013), pp. 247–266.
23 Čanak-Medić, Popović, Vojvodić, Manastir Žiča, pp. 73–74. 
24 Marjanović-Dušanić, Vladarske insignije, pp. 124–133.
M. Premović: The Medieval Tradition in the Ideology ...
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tutions and a spiritual focal point for the centuries to come, preserving state 
ideology among the people and occupying a significant place in the history of 
modern Serbia. After Serbia was declared a kingdom in 1882, the monastery 
became a stage for a significant event – King Milan Obrenović organized a pro-
grammatic visit to major national shrines, including Žiča. In an effort to ground 
the legitimacy of his rule in a glorious past and present himself as the heir to 
Nemanjić traditions, the king, among other initiatives, launched a campaign 
for the restoration of Žiča. In the subsequent years, the monastery witnessed 
some of the most important state ceremonies, such as the anointing of King 
Aleksandar Obrenović (1889). The adoption of this ritual as a state act and part 
of a national program transcending dynastic frameworks was confirmed by the 
coronation ceremony of King Petar Karađorđević in 1904.25 
Petar I was a devout follower of the Serbian Orthodox Church and had an 
interest in ecclesiastical matters and religious life. He was greatly influenced by 
25 Čanak-Medić, Popović, Vojvodić, Manastir Žiča, pp. 443, 470; Borozan, "Između dokaza i imagi-
nacije", pp. 79–84; Kostić, Od ruina do krunidbene crkve, pp. 152–185. See about the appearance of 
Monastery Žiča at the beginning of the 20th century: Slobodan M. Nenadović, "Restauratorski radovi 
na Žiči za poslednjih sto godina", Saopštenja 1 (1956), pp. 28–30.
Žiča Monastery (Wikipedia Commons)
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the myth of the 'seven-door Žiča', through whose portals the crowned heads of 
illustrious Nemanjić ancestors had passed. This myth also played a role in shap-
ing public opinion and in the creation of the state-propaganda program of the 
Kingdom of Serbia.26 As previously mentioned, only four Serbian rulers were 
crowned at Žiča, yet the identity and continuity of the Karađorđević dynasty 
were sought through the memory of the Nemanjići. The medieval past of the 
Nemanjići was firmly preserved and existed in the collective memory at the 
beginning of the 20th century, with people perceiving the past as an integral 
part of the present.27 For this reason, Karađorđević planned to capitalize on the 
influence of the Žiča Monastery by being crowned king and undergoing the 
rite of anointing there. The history of the monastery was meant to bolster the 
power and ideology of the Karađorđević dynasty, and therefore, a special pro-
gram and coronation were planned, drawing inspiration from the Nemanjići. 
The execution of these ceremonies was entrusted to a committee led by Mihai-
lo Valtrović (1839–1915), a prominent figure in the social life of the Kingdom 
of Serbia, specializing in art history, archaeology, church painting, and architec-
ture.28 Valtrović was also the central figure for state-royal ceremonies, having, 
for instance, organized the coronation of King Aleksandar Obrenović. Petar's 
return and his desire to showcase Serbia's national revival found expert sup-
port in Valtrović, who gravitated towards the new Serbian dynasty after the 
Obrenovići. As a leading architectural theorist, he aligned his actions with the 
political aspirations of the new Serbian dynasty: making decisions on corona-
tion rituals, royal thrones, and designing regalia. He was wholeheartedly com-
mitted to forging stronger connections with medieval tradition. Throughout 
1904, he researched medieval monuments, enabled by the Ministry of Educa-
tion's special position related to the plans for the restoration and maintenance 
of Serbian antiquities.29
The Coronation Committee was tasked with reconstructing the coronation 
ritual and thus highlighting the connection between the Karađorđević dynasty 
26 Čanak-Medić, Popović, Vojvodić, Manastir Žiča, p. 470.
27 About this see: Kuljić, Kultura sećanja, pp. 193–202; Stevović, "Od terenske skice do skice celine", 
pp. 9–45; Borozan, "Između dokaza i imaginacije", pp. 82–85; Marija Vasiljević, Kultovi svetih na cen-
tralnom Balkanu u vreme osmanskih osvajanja (Beograd, 2021), pp. 170–217 (hereafter: Vasiljević, 
Kultovi svetih).
28 Mihailo Valtrović completed his architecture studies in Karlsruhe. He taught archaeology and archi-
tecture at the Grande école in Belgrade, and he was the initiator and editor of the journal Starinar. He 
also served as the director of the National Museum. See more in: Dubravka M. Preradović, "Istraživanje 
i snimanje srednjovekovnih spomenika pod okriljem Narodnog muzeja u Beogradu do 1941. godine", 
Zograf 40 (2016), pp. 1–33 (hereafter: Preradović, "Istraživanje i snimanje srednjovekovnih spomeni-
ka"); Stevović, "Od terenske skice do skice celine", pp. 9–45.
29 Dragutin Tošić, "Mihailo Valtrović kao pokretač ideje o osnivanju Jugoslovenske umetničke galerije", 
Saopštenja XV (1983), pp. 297–312.
M. Premović: The Medieval Tradition in the Ideology ...
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and the Nemanjići. This needed to be adjusted to historical facts. The Commit-
tee was responsible for preparing the coronation ceremony of King Petar I and 
initially considered the possibility of conducting the coronation and anointing 
simultaneously at the Žiča Monastery.30 Professor Valtrović prepared the coro-
nation ceremony according to Russian, Romanian, and British court protocols. 
Besides the coronation ritual, for which Valtrović ordered two thrones, the 
ruler's attire held significant importance, needing to historically testify to the 
continuity of Serbian statehood. Valtrović drafted the regalia for Petar's corona-
tion, which were then crafted at the renowned workshop of the Falize brothers 
in Paris. In Paris, the following exhibits were created: orb, scepter, clasp for the 
mantle, and the coronation mantle. Simultaneously, Milisav Marković, a painter 
from Knjaževac, was commissioned to arrange the interior of the Church of 
the Savior in Žiča. He proposed covering the walls with canvas since there was 
limited time for plastering. On the canvas, he intended to paint in life-size of 
all seven kings crowned at Žiča,31 with ornaments in the style of Žiča medieval 
painting surrounding these images. Since the church had no royal throne, he 
suggested making one, decorating the narthex (which was then covered), and 
constructing a platform in front of the church with drapes and decorations.32 
After deliberation and hesitation, the idea of coronation at Žiča was aban-
doned, and the coronation and anointing ceremonies were separated. It was 
decided that the coronation would take place in Belgrade while the anoint-
ing would be performed at the Žiča Monastery. By decision of the govern-
ment, Petar I was crowned on 8 September 1904, in the early morning hours 
at the Cathedral Church of St. Michael the Archangel in Belgrade. The ritual 
and enthronement service followed the form and protocol of Russian imperial 
coronations. The basis of the king's crown was the handle from Karađorđe's 
bronze cannon. During the ceremony, Prime Minister Sava Grujić handed the 
crown to the new king, who then placed it on his own head. Chief of Army 
Staff Radomir Putnik presented the king with the scepter, while the leader of 
the Radical Party, Aca Stanojević, presented the king with the orb. The interna-
tional community boycotted this event due to the assassination of Aleksandar 
Obrenović and his wife. Among the crowned heads, only Prince Mirko Petrović 
30 Preradović, "Istraživanje i snimanje srednjovekovnih spomenika", p. 5; Kostić, Od ruina do krunidbene 
crkve, p. 191.
31 As we mentioned in previous part of the article, according to historical documents, only four were 
crowned in Žiča. Therefore, this mentionig of seven kings crowned in Žiča is part of the process of 
historical revisionism and manipulation guided by ideological interest to present Monatsery of Žiča 
as more popular place for Serbian medieval dinasty. 
32 Borozan, "Umetnička prerada srednjovekovne istorije", pp. 122–123; Kostić, Od ruina do krunidbene 
crkve, pp. 191–192. Compare: Živojin Andrejić, "Aleksandar I Karađorđević kao Novi Konstantin, ili 
o krunama i insignijama kralja i kraljice Srba, Hrvata i Slovenaca i Kraljevine Jugoslavije", Mitološki 
zbornik 19 (2008), pp. 204–208.
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of Montenegro attended. Despite being disregarded by European courts, the 
coronation significantly contributed to reviving traditions and establishing 
renewed rights of the Karađorđević dynasty within the domestic sphere.33
On the same afternoon, a grand procession passed through Belgrade, 
organized like a historicized triumphal march that symbolically emphasized 
the continuity of Serbian statehood. The king and the costumed procession 
following him, dressed in attires reminiscent of medieval rulers and the most 
significant figures of the First Serbian Uprising, were meant to symbolically 
represent three eras of the Serbian state: the medieval period during Emperor 
Dušan Nemanjić's time, the era of the uprising during Karađorđe's time, and 
the new era during King Petar's reign. This visually highlighted the historical 
vertical of Serbian statehood and the legitimacy of the new ruler.34 Through the 
orchestrated procession, the resplendent past depicted memories and images 
intended to reflect the present. This kind of (mis)use of invoking the past was a 
manipulation and a political instrument employed by the Karađorđević dynas-
ty.
Together with the princes Đorđe and Aleksandar and their entourage, the 
king set off from Kragujevac towards Kraljevo, which was specially adorned for 
the occasion. From Kraljevo, he proceeded to visit the Studenica Monastery, 
built in 1196 by the great Serbian prince Stefan Nemanja, the founder of the 
Nemanjić dynasty, and also his final resting place.35 The king's visit to the mon-
astery held significant symbolic meaning for his anointing. Afterwards, Petar 
arrived in Žiča on 9 October 1904, and his anointing was conducted on the 
same day by Metropolitan Inokentije in a close circle (of ministers, bishops, 
and entourage). The anointing of the Serbian ruler by the Metropolitan was a 
sign of legitimacy and divine bestowal of royal authority, reaching the peak of 
reviving the medieval spirit of monarchy. The act of anointing is a Holy Sacra-
ment, while the act of coronation is a ritual.36 In this manner, Petar emphasized 
Serbian ideology and a return to the golden age of Serbian medieval statehood.
The anointing of King Petar was captured in three postcards, kept in the 
National Museum of Kraljevo. The first of the three preserved postcards cap-
tures the moment of reading the Gospel. In the postcard (Figure 2), we see the 
king in a mantle, standing at the ambo, while officers stand on either side hold-
ing the royal regalia: the crown on the right side, the scepter, and the orb (ball 
with a cross) on the left side. These represent Serbian medieval regalia, which 
33 Živojinović, Kralj Petar I Karađorđević II, pp. 12–87.
34 Kostić, Od ruina do krunidbene crkve, pp. 192–193.
35 More about the cult of Stefan (Simeon) Nemanja and the relics of St. Sava in: Danica Popović, Pod 
okriljem svetosti: kult svetih vladara i relikvija u srednjovekovnoj Srbiji (Beograd, 2006), pp. 25–96. 
36 Borozan, "Umetnička prerada srednjovekovne istorije", p. 123.
M. Premović: The Medieval Tradition in the Ideology ...
302
were consecrated in the Cathedral Church before the coronation ceremony.37 
Today, all these regalia are kept in the Historical Museum of Serbia in Belgrade. 
To historically link his anointing with the Nemanjić dynasty, we will ana-
lyze the significance of these regalia. The crown is among the most significant 
symbols of royal authority in the Middle Ages. Researchers in the past often 
used the term 'wreath' to refer to this regalia. King Petar's crown is similar to 
the crowns in portraits of Kings Uroš I and Dragutin Nemanjić. It consists of a 
37 Available at: https://nmkv.rs/wp-content/uploads/2020/10/Miropomazanje-Nj.-Vel.-Kralja-Petra-
I-pri-citanju-Evandjelja-u-manastiru-Zici-9.-oktobar-1904-Istorijska-zbirka-Narodnog-muzeja-
Kraljevo-I-1820.jpg, accessed: 1 August 2023; Kostić, Od ruina do krunidbene crkve, p. 195. 
The anointing of 
King Petar in manas-
tery of Žiča (National 
Museum Kraljevo, 
Historical Collection, 
I 1820)
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circlet adorned with a high-domed cap. The scepter is among the main symbols 
of medieval supreme authority. The core of the beliefs of medieval people and 
the Nemanjići was the scepter (royal wand) as a metaphor for the monarch's 
position. In ancient Serbian articles, the scepter was used with a broad range of 
meanings, such as crown and throne (belonging to the people, state, dynasty, 
the given sovereign; representing heavenly and earthly nature). The orb sym-
bolizes faith in the ecumenical significance of Christ's and the ruler's victories. 
Wearing this regalia served the rulers in displaying the power and splendor of 
their status to their subjects, as well as representing their state in the sphere 
of worship.38 Mantle was one of the important medieval regalia, as part of the 
regal attire.39 Petar was draped in a velvet and silk mantle, adorned with gold 
embroidery, and fastened with a ceremonial clasp. The mantle was 11 meters 
long, with its ends held by two officers.40 
38 Marjanović-Dušanić, Vladarske insignije, pp. 29–36, 124–132, 143–148.
39 Marjanović-Dušanić, Vladarske insignije, pp. 17, 23, 115. 
40 Kostić, Od ruina do krunidbene crkve, pp. 195.
The anointed ruler Petar exits from manastery of Žiča (National Museum Kraljevo, Historical Collection, 
I 1213) 
M. Premović: The Medieval Tradition in the Ideology ...
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The second postcard captures the moment the anointed ruler exits the 
church (Figure 3).41 The third postcard records the king's procession around the 
Žiča Monastery after the anointing. Petar I, with all the regalia and accompanied 
by two officers holding the ends of his mantle, makes a circuit around the church 
while the people greet him, with a part of his entourage behind him (Figure 4).42 
After this ceremony, the king returned to Kraljevo, where a festive lunch 
was organized. In his speech, he emphasized his happiness at being anointed 
in Žiča, "where so many illustrious rulers of ours have received the church's 
blessing."43 As a commemoration of the anointing in Žiča, an inscription was 
carved onto a marble plaque: "Petar I/anointed in Žiča/the endowment of Stefan 
the First-Crowned/26 September 1904."44
41 Available at: https://nmkv.rs/zbirke/istorija/miropomazanje-kralja-petra-i-izlazak-iz-crkve-u-zici-
i-1820/, accessed: 1 August 2023.
42 Available at: https://nmkv.rs/wp-content/uploads/2020/10/Miropomazanje-Nj.-Vel.-Kralja-Petra-I-
pri-obilasku-manastira-Zice-9.-oktobar-1904-Istorijska-zbirka-Narodnog-muzeja-Kraljevo-I-1213.
jpg, accessed: 1 August 2023; Kostić, Od ruina do krunidbene crkve, p. 195.
43 Kostić, Od ruina do krunidbene crkve, p. 194.
44 The records were destroyed during the German bombing of Žiča in 1941. See more in: Kostić, Od 
ruina do krunidbene crkve, pp. 194–195.
The king's Petar I procession around the Žiča Monastery after the anointing ((National Museum 
Kraljevo, Historical Collection, I 1213)
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In connection with the coronation of King Petar I, a documentary-reportage 
movie was produced by the British filmmakers Arnold Muir Wilson and Frank 
Storm Mottershaw in September and October of 1904 to commemorate his 
coronation in Belgrade. The title of this movie is A Journey Through Serbia, Novi 
Pazar, Montenegro, and Dalmatia. The initial scenes of the movie portray the 
gathering of people in the city center on the eve of the coronation ceremony. The 
camera captures the assembled populace dressed in festive attire: men in civilian 
suits, women in elegant dresses with hats, villagers in traditional costumes, and 
the final preparation of soldiers for the parade. After filming in Belgrade, Wilson 
and Mottershaw visited and filmed the Žiča Monastery, followed by the Studen-
ica Monastery, a market day in Kraljevo, wheat threshing with horses in Raška. 
After that, they set out on a journey back to their homeland, capturing scenes of 
the meyhane yard in Novi Pazar, which was then within the Ottoman Empire, 
the main street in Andrijevica, and the passage of Montenegrin troops in Cetinje. 
Footage shot in Dalmatia showcased the cities of Šibenik and Zadar. Today, this 
film stands as one of the oldest preserved cinematic documents in the Balkans.45
 Kosovo in the Karađorđevići tradition
In addition to invoking the medieval tradition of rulers' ideology during the 
coronation, King Petar I, during the First and Second Balkan Wars (1912/1913), 
based his territorial aspirations on the state of the Serbian king-emperor Dušan 
(1331–1355), whom he saw as the successor to the Nemanjić state. The territo-
ry of Emperor Dušan encompassed the territories of Serbia, Montenegro, Koso-
vo and Metohija, Macedonia, Bulgaria, Greece, and Albania, as well as certain 
parts of Croatia, Bosnia, and Herzegovina.46
In the First Balkan War of 1912–1913, Petar I reclaimed Kosovo from the 
Ottoman Empire, thereby avenging the Serbian Prince Lazar Hrebeljanović 
and his death in the Battle of Kosovo in 1389.47 Petar defended Kosovo as a 
sacred place for historical reasons, using politicization to legitimize this act. By 
emphasizing Lazar's sacrifice in defense of Christianity, the historical retribu-
tion is highlighted, aiming to justify his territorial ambitions.48 
45 Enes Midžić, "Krunidba srpskog kralja i Šibenska luka: arheološko istraživanje prazne filmske limenke", 
Hrvatski filmski ljetopis 46 (2006), pp. 75–84.
46 Božidar Ferjančić, Sima M. Ćirković, Stefan Dušan kralj i car: 1331–1355 (Beograd, 2005), pp.49–
212. 
47 Mil. Dušan Šijački, Balkanski rat u slici i reči : 1912–1913 / uz saradnju srpskih književnika i ratnika 
(Beograd, 1922), pp. 9–10, 15, 26, 30, 45, 52–53, 61–63, 83, 85, 93, 96, 101, 108–109, 166–167, 181–
182, 210, 212–214, 290, 325, 374, 434, 446–447.
48 Vasiljević, Kultovi svetih, pp. 290–302. 
M. Premović: The Medieval Tradition in the Ideology ...
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In the album of the Balkan Wars of 1912/1913 (Figure 5), we can see the 
invocation to medieval traditions and Dušan's empire as a means of asserting 
rights over the lands liberated in the Balkan Wars. 
His Majesty King Petar I Karađorđević, who avenged Kosovo and the gray-head-
ed Emperor Lazar. He revived Dušan's empire and the ancient glory of the Ser-
bian name. Under his rule, the Serbian army carried the glory of Serbian arms 
from Merdare to Thessaloniki and from Adrianople and Çatalca to Durrës and 
Shkodër, always victorious and invincible.49
Some segments of medieval tradition during the reign of King 
Aleksandar I Karađorđević (1918–1934)
After the Kingdom of Serbs, Croats, and Slovenes was founded on 1 December 
1918, the ideology of the Karađorđević dynasty was envisioned as the pooling of 
all national forces into a great political, social, and cultural community. The search 
for deeper historical foundations was intensified, dictating a new reinterpretation 
of the past. The historical basis of the new state was explained through a conti-
nuity established from Croatian King Zvonimir (1075–1089), Serbian Emperor 
Dušan, and Bosnian King Tvrtko (1353–1391) up to the Karađorđević dynasty.50
The Serbian Orthodox Church was the pillar of Serbian citizenry in the 
Kingdom of Serbs, Croats, and Slovenes, and later in Yugoslavia. It held the per-
spective that Serbs were a chosen nation and that the Karađorđević dynasty was 
deeply rooted in the people. Orthodoxy was seen as the authentic faith, and the 
organization of the Orthodox Church was considered 'the people's.' It empha-
sized the medieval tradition through the spiritual strength of the founder of the 
Nemanjić dynasty, Stefan, and his successors, particularly Emperor Dušan, who 
elevated the Church to the status of a patriarchate in 1346, thus elevating his 
state to the highest level of power. At the end of 1929, the Law on the Serbian 
Orthodox Church was enacted, introducing a new church organization. The 
Serbian Orthodox Church was treated as the 'protector of the state', and there 
was a favorable view of its 'clerical legitimacy'.51
49 Balkanski rat 1912–1913 (Prag, n. d.).
50 Dimić, Kulturna politika II, p. 137; Ljubodrag Dimić, "Srpsko društvo i jugoslovenska država 
1918/1941", Kultura polisa: časopis za negovanje demokratske političke culture 5, no. 8–9–10 (2008), 
pp. 4–19; Borozan, "Umetnička prerada srednjovekovne istorije", p. 131; Tijana Borić, "Stvaranje 
prošlosti: Dvorski kompleks dinastije Karađorđević u svetlosti obnove srednjovekovlja", in: Lidija 
Merenik, Vladimir Simić, Igor Borozan (eds.), Zamišljanje prošlosti i recepcija srednjeg veka u srpskoj 
umetnosti XVIII–XXI veka (Beograd, 2016), pp. 135–145.
51 Petranović, Istorija Jugoslavije, pp. 10, 190.
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Medieval tradition was present in education through the observance of 
holidays. As part of this medieval tradition, the Feast of Saint Sava and Vidov-
dan (St. Vitus' Day) were celebrated. In 1929, the celebration of St. Sava was 
established as a public-school holiday.52 In 1932, the Committee for National 
Enlightenment designated St. Vitus' Day as a holiday of national enlightenment. 
The cultural St. Vitus' Day, a holiday of enlightenment, was meant to exclusively 
showcase extracurricular cultural and educational activities and the spread of 
education to broad population strata. Celebrations of St. Sava's and St. Vitus' 
Day were treated as "general national holidays," with the requirement that all 
school programs be infused with the spirit of religious respect and Yugoslav 
national unity.53 The connection between these two significant dates in the life 
of schools and education with Serbian Orthodox holidays, St Sava (27 January) 
and St. Vitus (28 June), was certainly not accidental. The commemoration of 
52 Dimić, Kulturna politika I, pp. 254, 299; Maria Falina, "Svetosavlje: A case study in the nationalization 
of religion", Schweitzerische Zeitschrift für Religions-und Kulturgeschichte 101 (2007), pp. 505–527; 
Dragan Ašković, "Svetosavlje između identitetskog i poetskog", Crkvene studije 16 (2019), pp. 93–106.
53 Dimić, Kulturna politika I, pp. 254, 314. 
Album of the Balkan Wars of 1912/1913 (Balkanski rat 1912–1913 (Prag, n. d.))
M. Premović: The Medieval Tradition in the Ideology ...
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the founder of the Serbian Church, St. Sava, and the Battle of Kosovo (St. Vitus' 
Day, 28 June 1389) facilitated the homogenization of collective memory and 
the mobilization of the masses through the revival of a traumatic, heroic, or 
sacrificial context of the Serbian national past integrated into Yugoslav identity.
As part of the Karađorđević tradition from the Middle Ages, we also have 
the Orders that they continued to uphold from the Obrenović dynasty. Dur-
ing the reign of King Aleksandar, educational authorities awarded the most 
deserving individuals the Order of St. Sava. In 1930, Sima Pandurović was hon-
ored with the Order of St. Sava Third Class, for his literary work. Isidora Sekulić 
received the Order of St. Sava, Third Class, in 1930 for her literary work. Desan-
ka Maksimović was awarded the Order of St. Sava, First Class, in 1932 for her 
poetic work.54 In 1935, the Kingdom of Yugoslavia celebrated and marked 700 
years since the death of Saint Sava. Various events were organized throughout 
that year by state institutions, the Serbian Orthodox Church, as well as various 
associations, clubs, and others. During that time, a large number of publications 
dedicated to Saint Sava were printed.55
Marijan Premović
SREDNJEVEŠKA TRADICIJA IN IDEOLOGIJA KARAĐORĐEVIĆEV
POVZETEK 
V mesecu maju leta 1903 se je v Srbiji zgodila dinastična sprememba. Name-
sto dinastije Obrenovićev so prestol zasedli Karađorđevići. Konkretno je šlo za 
Petra I. Karađorđevića, ki se je kasneje trudil, zaradi uboja kraljevega para (Ale-
ksandra in Drage), popraviti razmere tako v državi, kot tudi srbski zunanjepoli-
tični ugled v tujini. V ta namen se se je oprijel zgodovine, da bi z njeno pomočjo 
54 Dimić, Kulturna politika III, pp. 294–295.
55 Vladimir Cvetković, "Još jedan osvrt na predavanje Nacionalizam Svetog Save Svetog Nikolaja Žičkog", 
Crkvene studije 16 (2019), pp. 140–141.
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utrdil identiteto in kontinuiteto svoje dinastije. Petrova želja je bila povezati 
preteklost s sedanjostjo, saj je uporabna preteklost temelj za gradnjo moči v 
prihodnosti. V tem smislu je želel izkoristiti stoletnico Prvega srbskega upora 
leta 1904 in organizirati svečano kronanje ter tam izpostaviti zasluge svojega 
deda Karađorđa. Peter je načrtoval kronanje v srednjeveškem samostanu Žiča, 
ki je že leta 1220 postal sedež srbske nadškofije. Tu je bil leta 1221 tudi okronan 
prvi srbski kralj Štefan Prvovenčani, ki ga je kronal srbski nadškof Sava. Takrat je 
bil samostan tudi določen za mesto kronanja srbskih kraljev. Čas Nemanjićev je 
bil razumljen kot "zlati čas" srbskega naroda in uspehi tega časa so bili smatrani 
za največje uspehe Srbije.
Z izvedbo kronanja so imenovali odbor na čelu katerega je bil postavljen 
Mihailo Valtrović. Odbor je dobil nalogo, da rekonstruira ritual kronanja, kot se 
ga je izvajalo v času Nemanjićev. Novi ritual bi torej moral biti v skladu z zgodo-
vinskimi dejstvi. Petra I. so okronali z odlokom srbske vlade 8. septembra leta 
1904 v Beogradu. Istega dne popoldne je šla skozi Beograd svečana povorka, 
organizirana kot zmagovalni sprevod , ki je simbolično nakazoval kontinuiteto 
srbske državnosti. Kralj ter v kostume oblečeni udeleženci sprevoda za njim so 
nosili oblačila srednjeveških vladarjev in najpomembnejših osebnosti Prve srb-
ske vstaje. Cilj je bil simbolično predstaviti tri obdobja srbske države: srednjeveški 
čas carja Dušana Nemanjića, vstajo v času Kaarđorđa in nov čas kralja Petra I. 
Takšno sklicevanje na preteklost je bila koristna manipulacija in orodje v službi 
prihodnosti dinastije Karađorđevićev. Po koncu sprevoda se je kralj Peter odpra-
vil v samostan Žiča, kjer so 9. oktobra opravili obred maziljenja, ki ga je vodil 
metropolit Inokentije. Poseben politični in obredni pomen so pri tem imele vla-
darske insignije, ki jih je nosil Karađorđević in ki so bile narejene po vzoru iz časa 
Nemanjićev: krona, žezlo , vladarsko jabolko in vladarsko ogrinjalo.
Poleg naslanjanja na srednjeveško tradicijo v času kronanja, je Peter tudi 
državni projekt širjenja Srbije v času 1. in 2. balkanske vojne (1912/13) naslonil 
na srednjeveško tradicijo. Zasedbo Kosova je skušal politično upravičiti s tem, 
da je bilo Kosovo del države carja Dušana (1331–1355). Prav tako je bilo tudi 
maščevanje zaradi smrti Lazarja Hrebeljanovića leta 1389 v borbi z Osmani in 
obramba krščanstva prisotna v uradni državni narativi. Kod del srednjeveške 
dediščine se je v času Aleksandra Karađorđevića praznovalo tudi praznike sv. 
Save in Vidovdan. Državne so red sv. Save tudi podeljevale.
Pri dinastiji Karađorđevič je bila prisotna nerazdružljiva povezanost pre-
teklosti, sedanjosti in prihodnosti v zgodovinski zavesti. Nacionalnost in ide-
ologizacija se je v političnem prostoru Nemanjićev preračunano in selektivno 
prepletala. Z utemeljitvijo legitimnega dinastičnega nasledstva v preteklosti 
sta kralja Peter in Aleksander Karađorđević želela izpostaviti močnejšo oporo 
državi ter doseči, da bi postala sprejemljivejša za različne sloje v Srbiji, Kraljevini 
SHS in Jugoslaviji.
M. Premović: The Medieval Tradition in the Ideology ...
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SOURCES AND LITERATURE
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Istorijska zbirka; available at: https://nmkv.rs/collections/history/?lang=en , acces-
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........................
Andrejić, Živojin, "Aleksandar I Karađorđević kao Novi Konstantin, ili o krunama i 
insignijama kralja i kraljice Srba, Hrvata i Slovenaca i Kraljevine Jugoslavije", Mitolo-
ški zbornik 19 (2008), pp. 203–232.
Ašković, Dragan, "Svetosavlje između identitetskog i poetskog", Crkvene studije 16 
(2019), pp. 93–106.
Assmann, Jan, "Communicative and Cultural Memory", in: Astrid Erll, Ansgar Nünning 
(eds.), Media and Cultural Memory: An International and Interdisciplinary Hand-
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DOI 10.32874/SHS.2023-08
Author: PREMOVIĆ Marijan
Dr., izredni profesor 
Univerza v Črni gori, Filozofska fakulteta 
Danila Bojovića bb, MNE–81400 Nikšić, Črna gora
Title:  SREDNJEVEŠKA TRADICIJA IN IDEOLOGIJA KARAĐORĐEVIĆEV
Studia Historica Slovenica
Časopis za družboslovne in humanistične študije / Humanities and Social Studies Review
Maribor, letnik 23 (2023), št. 2, str. 293–312, 55 cit., 5 slik 
Jezik: angleški (izvleček angleški in slovenski, povzetek slovenski) 
Ključne besede: Karađorđevići, srednji vek, Nemanjići, tradicija, samostan Žiča, Kosovo
Izvleček: Namen tega prispevka je prikazati, kako je srednjeveška zgodovina Srbije vplivala na tradicijo in 
vzpostavitev ideologije dinastije Karađorđevićev. V prvem delu prispevka se osredotočamo na kronanje in 
maziljenje kralja Petra v samostanu Žiča leta 1904, pri čemer poudarjamo srednjeveške obredne prakse. Ana-
liziran je pomen kraljevih simbolov: krone, žezla, vladarskega jabolka in plašča, skupaj s primerjavo njihovih 
srednjeveških pomenov. Srednjeveška zgodovina je bila s strani Karađorđevićev uporabljena za utrditev nji-
hvega dinastičnega položaja ter za vzpostavitev državne kontinuitete v prihodnosti. Drugi del prispevka pri-
kazuje navezovanje Karađorđevićev na srednjeveške dogodke predvsem na Kosovsko bitko med osvajanjem 
Kosova leta 1913. Vpliv sv. Save Nemanjića na izobraževalni sistem je predstavljen ob praznovanju dneva sv. 
Vida (Vidovdan) in njegovem pomenu ter odlikovanjih v izobraževanju.