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The Memorial Church of St. Sava on Vračar Hill in Belgrade Balkanologie Revue d'études pluridisciplinaires Vol. VII, n° 2 | 2003 Volume VII Numéro 2 Nationalism in Construction: The Memorial Church of St. Sava on Vračar Hill in Belgrade Bojan Aleksov Electronic version URL: http://journals.openedition.org/balkanologie/494 ISSN: 1965-0582 Publisher Association française d'études sur les Balkans (Afebalk) Printed version Date of publication: 1 December 2003 Number of pages: 47-72 ISSN: 1279-7952 Electronic reference Bojan Aleksov, « Nationalism in Construction: The Memorial Church of St. Sava on Vračar Hill in Belgrade », Balkanologie [Online], Vol. VII, n° 2 | December 2003, Online since 19 February 2009, connection on 02 May 2019. URL : http://journals.openedition.org/balkanologie/494 © Tous droits réservés Balkanologie VII (2), décembre 2003, p. 47-72 \ 47 NATIONALISM IN CONSTRUCTION : THE MEMORIAL CHURC H OF ST. SAV A ON VRAČAR HIL L IN BELGRAD E Bojan Aleksov* During the combat we all saw St . Sava, robed in white, and seated i n a white chariot drawn by white horses, leading us on to victory.1 The role of St . Sava, whom the late Serbian Patriarch German praised a s the "Su n o f Serbia n heaven " in Serbia n ora l tradition durin g medieva l an d Ottoman period was to always watch over Serbian people2. In many popular le­ gends and folk tales he is the creator of miraculous springs, a master of the for­ ces of nature with all features o f a God who blesses and punishes. Often crue l in punishing and horrendous in his rage, St. Sava, has the features o f a primi­ tive pagan god and, though a Christian saint, in the eyes of popular culture he embodied a pre­Christian pagan divinity or the ancient Serbian god of the un­ derworkR In the ag e o f nationalism however , the Serbia n cul t o f St . Sava acquire d different task s representin g an d reproducing , dependin g o n circumstances , powerful image s o f national golden age, national reconciliatio n and unifica ­ tion and/or martyrdom for the Church and the nation. For more than a century ' Central European University. 1 The reply o f a Serbian schoolmaster who was serving as a private in the Serbian army in the battle o f Kumanovo, waged on the 23rd and 24th of October 1912 , on being asked what it was that gave the soldiers such tremendou s elan, afte r th e sever e gruelin g the y receive d durin g th e firs t day' s figh t (Pric e (Crawfurd), Balkan Cockpit, London, 1915 , p. 154). It was the battle that decide d the outcome o f the Firs t Balkan War. 2 Patriarch Germa n i n a statemen t t o a specia l editio n o f Intervju, entitle d "Rastko , S v Sava , Vračar " 01/04/88, p. 51. 3 Ćajkanović (Veselin), O srpskom vrhovnom bogu (O n Serbian Suprem e God) , Beograd : Srpska kral ­ jevska akademija, 1941 . 48 / Balkanologie VII [2], décembre 2003, p. 47-72 now, a church dedicated to this saint is being built in Belgrade, aimed to epito­ mize and monumentalize these images. In my paper I will interpret the cons­ truction o f St. Sava Church as an architectural illustration o f Serbian nationa­ lism encounterin g numerou s politica l an d ideologica l shift s o f Serbia' s troublesome twentieth century. To do so I will attempt to unpack the narrative and images invoked by the Church and other protagonists in the construction. Furthermore, I intend t o investigate an d revea l politica l and ideologica l un ­ derpinnings of the institutions and personalities behind the construction, and finally, expose the distance between their objectives and realization. Though envisage d a s a plac e o f worship , I will conside r the Memoria l Church o f St. Sava as a national monument par excellence for several reasons. Firstly, it was initiated i n line with the nineteenth centur y urge to erect mo­ numents to commemorate importan t personages o r patriotic events. Its pro­ tracted building continued to share the features o f the erection of national mo­ numents, which typically involve production / reproduction / manipulation of their meaning s ove r time . Secondly , nationa l protagonist s involve d i n th e construction wrap the motivation behind the project i n religious symbolism , which is in line with Benedict Anderson's defining the content of nationalism by dominant cultura l systems preceding it, religion being in this case the ob­ vious precedent4. However, a closer historical scrutiny and contextualizatio n unveil pragmati c politic s aime d a t mobilizin g popula r suppor t behin d reli ­ gious symbolism. This is related t o yet another similarit y o f St . Sava Churc h building to that o f other modem national monuments and that is the involve­ ment of persons and institutions for whom it is a purely secular matter, or the matter of modern secular nationalism. Finally, St. Sava Church achieved a place in the repertoire o f national symbol s and a status o f a focus o f not only reli­ gious but national rites and rituals. In order to analyze the motive s behind endorsing a church as a national monument I will draw on a wide array of "monument" studies as well situate and relate the construction o f St. Sava Church to other national monumentali­ zation projects in Europe 5. Despite some obvious similarities, especially with Moscow's Churc h o f Chris t th e Savior , the stor y o f th e St . Sav a Memoria l Church in Belgrade displays many unique features. They stem from this mo­ 4 Anderson (Benedict) , Imagined Communities : Reflections on the Origin and Spread of Nationalism, London : Verso, 1983, p. 12. 5 Sidorov (Dmitiri). « National Monumentalization and the Politics of Scale : The Resurrection o f Christ the Savio r i n Mosco w » , Annals of the Association of American Geographers (AAAG), 90 (3) , 2000 ; Atkinson (David), Cosgrove (Denis),« Urban Rhetoric and Embodied Identities : City, Nation, and Empire at th e Vittori o Emanuel e I I Monumen t i n Rome , 1870­194 5 » , AAAG, 8 8 (1) , 199 8 ; Harvey (David) , Monument and Myth: The Building of the Basilica of the Sacred Heart, Oxford : Blackwell, 1985 ; Koselleck (Reinhart), Jeismann (Michael), eds., Der Politische Totenkult, Münche n : Wilhelm Fin k Verlag , 1994 ; Denkmale und kulturelles Geddchtnis nach dem Ende der Ost­West­Konfrontation, Berli n : Akademie der Künste, 2000 ; Michalski (Sergiusz), Public Monuments, Londo n : Reaktion books, 1998. Bojan Aleksov ­ Nationalism in Construction: the Memorial Church of St. Sava in Belgrade \ 4 9 nument's peculia r contex t i n th e Serbia n / Yugosla v history . Mor e signifi ­ cantly, the construction o f St. Sava Church stands out as an on­going process, a work­in­progress still open for insertion of new meanings. The symbolism o f St . Sava Church transformed fro m the visual emble m for the drive at unification o f all Serbs at the turn o f the twentieth century to the inter­war stress on the Serbian (pre)eminence in multiethnic Yugoslavia to post World War Two Communist suppression of its construction as the symbol of Serbian nationalism, whose revival it indeed represented in the 1980s, only to be abandoned in the 1990s as the nationalist project fell to disarray. In the following pages I will first look at how the cult of St. Sava evolved and the idea to construct a church as the national monument came into being. This decision required a thorough nationalization and sacralization o f the chosen site. I will further focu s on the debates about the design for the church that mirrored po­ litical divisions among the Serbian artistic and political elites. In the last part I will describe the vicissitudes that followed the never­ending construction and examine how they affected the building o f St. Sava Church as a monument in reality and discourse. RISING UP FROM THE ASHES St. Sava was born in 1169 as Rastko, the third son to Nemanja, ruler of Ras, the forerunner o f the medieval Serbian State . As a young prince he ran awa y from the royal court to become a monk Sav a on Mount Athos, a tale often tol d among the Serb s as the greatest exampl e o f self­sacrifice6. Ther e he founde d the first Serbia n monastery and began his endeavors for which he later acqui­ red the title of the first Serbian Illuminator / Enlightener7. With the remains of his father, the founder o f the holy dynasty, Sava later returned to Serbia to re­ concile an ongoing feud amongst his brothers. Conflicting sources speak of his influence i n obtaining the crown for his brother Stephan from Pop e Honorius III in 1217. What is historically more certain is that Sava secured autocephaly for the Serbian national Church from the enfeebled and exiled Byzantine Emperor 5 Fo r a hagiographic accoun t i n Englis h se e Velimiiovi ć (Bisho p Nikolaj), The Prologue from Ochrid, Birmingham : Lazarica Press, 1985 ; J. Matl summarizes the findings on St. Sava's life and influence, lis­ ting all major historiographic works on St. Sava (Matl (Josef), « De r heilige Sawa als Begründer de r ser­ bischen Nationalkirche. Seine Leistung und Bedeutung fur den Kulturaufbau Europa s » , in Matl (Josef) , Südslawische Studien, München : Südosteuropäische Arbeiten, 63,1965).
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