VERBA VOLANT – SCRIPTA MANENT

Zbornik u čast akademika Stjepana Krasića, OP

Priredili
Branko Matulić
Vinicije B. Lupis

Sveučilište u Splitu
SPLIT, 2019.

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 VERBA VOLANT – SCRIPTA MANENT
Zbornik u čast akademika Stjepana Krasića, OP

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 Ante Škegro
Hrvatski institut za povijest
10 000 Zagreb, Opatička 10
E-mail: askegro@isp.hr

The epitaph of Kojo Oborina

(A contribution to the study of Serbian national-socialism)

»Ustaša« (ustasha = upriser) is the oldest variant of the Croatian term for a
rebel or someone who »uprises« against an oppressor or enslaver. The name also
refers to the Christians who rebelled against 400 years of Turkish slavery in the
westernmost Ottoman region – the Vilayet of Bosnia. Among the rebels was the
23 year-old Orthodox Kojo Oborina, who was the only one to call himself »usta-
sha« on his own tombstone, which he had erected in the Orthodox cemetery in
Potplat near Stolac in eastern Herzegovina. Under this monument, erected in the
30s of the 20th century, his descendants are still buried. At the Berlin Congress
in 1878, this four-year uprising was concluded by the introduction of a European
administration, mediated by the Austro-Hungarian Monarchy.
Key words: »ustaša« (ustasha = upriser) Kojo Oborina, Vilayet of Bosnia,
Christian rebellion against Turks 1875–1878, Serbian national-socialism.

The tombstones of Kojo Oborina and his relatives

The tombstone of Kojo Oborina was placed above the middle of three grave plots,
between two crosses that, in contrast to his, have no base (Fig. 1 / Sl. 1). The epitaph
was carved in large Cyrillic letters on the base where the cross was placed. His name
and last name, along with the status »ustasha« or a rebel in the uprising, which took
place from 1875 to 1878,1 were carved in letters a third larger than the other parts of

1
MILORAD EKMEČIĆ, Der Aufstand in Bosnien: 1875–1878, Historischen Institut der Univer­
sität Graz. Abteilung Südeuropeische Geschichte, Graz, 1974.

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Fig. 1. Crosses of Kojo Oborina, of his wife Sava Oborina and of his parents Ilija Oborina
and Stana Oborina
Sl. 1. Križevi Koje Oborine, žene mu Save Oborine te njegovih roditelja Ilije Oborine i
Stane Oborine

the inscription. The epitaph ends in the statement that Kojo Oborina erected the monu-
ment for himself. In line with that, the year of his death was not carved, nor was it later
carved by his descendants. The inscription consists of 6 lines and reads:
ОВЂЕ ПОЧИВА HERE LIES
КОЈО ОБОРИНА KOJO OBORINA
*1852 г. † 19 г *1852 yr † 19 yr
УСТАША USTASHA
1875 г – 1878 г 1875 yr – 1878 yr
СПОМЕНИК ПОДИЖЕ СЕБИ WHO ERECTED THE TOMBSTONE FOR HIMSELF

The rear side of the tombstone is decorated with two ornaments. The smaller one,
with two small branches like laurel bent into a wreath with a tiny cross in the center
and two six-pointed stars above it, was carved on the cross. A similar motif decorates
the base of the cross. In addition to its greater dimensions, it differs from the upper
decoration because of the rectangle in the center (Fig. 2 / Sl. 2). To the right of the

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 Ante Škegro • The epitaph of Kojo Oborina (A contribution to the study of Serbian ...)

Fig. 2. Back side of the monument of Kojo Oborina

Sl. 2. Stražnja strana spomenika Koje Oborine

cross of Kojo Oborina is a cross with the epitaph of his wife,

Sava Oborina. The identical stone from which these tombstones
were carved and the form and lettering of the epitaphs on them
proves that they were made at the same time and in the same
workshop. Both were evidently erected through the efforts of
Kojo Oborina, not long after the death of his wife Sava Oborina,
as at the time of her death, he was already in his eighties. The
epitaph on the cross of his wife was also carved in large Cyrillic
letters on the upper and transverse arms of the cross. Her name
and surname, as well as the name of her husband Kojo, were
carved in a third larger letters than the other parts of the inscrip-
tion, which has five rows and reads:
ОВЂЕ HERE
ПОЧИБА LIES
САВА ОБОРИНА SAVA OBORINA
СУПРУГА КОЈЕ THE WIFE OF KOJO
*1858 г † 1932 г *1858 yr † 1932 yr

To the left of the cross of Kojo Oborina is a cross with the epitaph of Ilija Oborina –
who died in 1867, and his wife Stana – who died in 1879. The inscription is also carved
in large Cyrillic letters, with a rustic form and expression, and without spaces between
the words. This would indicate that it was erected before the tombstone of Kojo Ob-
orina and the cross of his wife Sava Oborina, and that they were not made in the same
stone-cutting workshop. The epitaph is written from the top to the bottom of the entire
cross, in eleven rows, and reads:
ОВДИ HERE
ПОЧИВА LIES
РАББОЖИ THE SERVANT OF GOD ILIJA
ИЛИЈА ОБОРИНА OBORINA
УМРИЈЕГОД1867 HE DIED IN 1867
И ЊЕГОВА AND HIS
СУПРУ WIFE
ГАСТА STANA
НАУМР DIED IN
ЛАГОД 1879
1879.

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Considering that the tombstone of Kojo Oborina and the crosses of his wife Sava
and Ilija Oborina and his wife Stana were placed next to one another on the same
grave plot, it can justifiably be concluded that the four people mentioned on them were
closely related. The same surnames and the years of death would support the idea that
Ilija Oborina and his wife Stana were the parents of Kojo Oborina.
Judging from the inscriptions on the marble tablets placed below the tombstone
of Kojo Oborina and the cross of Ilija Oborina and his wife Stana, in their graves
were buried their descendant Ilija Oborina (1920–2011) and his wife Milena Ob-
orina, née Karić (1923–2013). Miho, the father of Ilija Oborina, recorded on the
tablet placed below the cross of Ilija Oborina and his wife Stana, was evidently their
grandchild and the great-grandchild of Ilija Oborina. Miho’s father was probably
Kojo Oborina. The inscriptions on these tablets confirm the centuries-old tradition
of giving the eldest male grandchildren the name of the grandfather on the father’s
side. Miho Oborina on these two tablets would have been the grandson of Ilija’s
father Miho Oborina. The inscriptions on these tablets were carved in large Latin
letters and read:

† OBORINA R. KARIĆ † OBORINA NEE KARIĆ

MILENA
1923–2013
LJUBAV PREMA NAJDRAŽIMA
TRAJE VJEČNO VOLE TE
TVOJI SINOVI MIHO I MILE
I SNAHA KORNELIA
MILENA
1923–2013
LOVE FOR THE DEAREST
LASTS FOREVER WITH LOVE FROM
YOUR SONS MIHO AND MILE
AND YOUR DAUGHTER-IN-LAW KORNELIA

† OBORINA MIHO ILIJA † OBORINA ILIJA SON OF MIHO

1920–2011
ZAUVJEK ĆEŠ BITI U NAŠIM
SRCIMA VOLE TE TVOJI
SUPRUGA MILENA SINOVI
MIHO I MILE I SNAHA KORNELIA
1920–2011
YOU WILL BE IN OUR HEARTS FOREVER
WITH LOVE FROM YOUR
WIFE MILENA, YOUR SONS
MIHO AND MILE AND YOUR DAUGHTER-IN-LAW
KORNELIA

From the uprising in the Vilayet of Bosnia to the explosion

of Serbian national-socialism

Apart from the rebels who had fought for four years against the Ottoman enslavers,
the word »ustasha« was also used for local Muslims who started an armed resistance
in 1878 to the Austro-Hungarian Monarchy in the introduction of a European admin-

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 Ante Škegro • The epitaph of Kojo Oborina (A contribution to the study of Serbian ...)

istration in the Vilayet of Bosnia.2 Following their example, after the massacre of the
Croatian political leadership carried out in 1928 in the National Assembly of the King-
dom of Yugoslavia in Belgrade,3 the Zagreb lawyer Ante Pavelić Iur.D. (1889–1959)
founded the Croatian Revolutionary Organization »Ustaša«.4 Its aim was armed resist-
ance to Greater Serbian hegemony in the Kingdom of Yugoslavia and the establishment
of an independent Croatia.5 Even before the killings in the Yugoslavian Assembly in
Belgrade, the Greater Serbia regime massacred 13
Croatian soldiers and civilians in the middle of the
Croatian capital of Zagreb in December 1918. The
world known Albanologist Milan Šufflay Ph.D.
was liquidated in 1931 and the lawyer and politi-
cian Ivo Pilar Ph.D. was murdered in 1933. These
were the first two of hundreds of leading Croatian
intellectuals that the Greater Serbia regime began
to eliminate in the Croatian capital city. The defini-
tion of the Serbian living space (Lebensraum) in
the 1986 »Memorandum« of the Serbian Academy
of Arts and Sciences in Belgrade6 that included
large areas of Croatia initiated the explosion of na-
tional socialism – embodied in the Serbian Com- Fig. 3. Slobodan Milošević at the
munist leadership headed by Slobodan Milosevic peak of his powers
(Fig. 3 / Sl. 3) and the Serbian-dominated Yugo- Sl. 3. Slobodan Milošević na vr-
slav Army. During the wars of conquest that they huncu svoje moći

2
MIHOVIL MANDIĆ, Povijest okupacije Bosne i Hercegovine (1878.) [History of the Occupa-
tion of Bosnia and Herzegovina by the Austro-Hungarian Monarchy], Matica hrvatska, Zagreb,
1910., pass.
3
BOSILJKA JANJATOVIĆ, Stjepan Radić: progoni, suđenja i ubojstvo, 1919.–1928. godine
[Stjepan Radić: Persecution, Trials and Murder, 1919–1928], u: / in: Radovi Zavoda za hrvatsku
povijest, 29/1 (1997.), 217–236.
4
ANTE PAVELIĆ, Doživljaji, I [Memories of my youth, I], Domovina, Madrid, 1968., 107; MARIO
JAREB, Ustaško-domobranski pokret. Od nastanka do travnja 1941. godine [Ustasha-Domobran
Movement. From the emergence until to April 1941], Školska knjiga, Zagreb, 2007., 112–113.
5
ANTE PAVELIĆ, Liepa Plavka. Roman iz borbe hrvatskog naroda za slobodu i nezavisnost
[Beautiful Blue-eyed. Novel from the struggle of the Croatian people for the freedom and inde-
pendence], Domovina, Madrid, 2009., 5.
6
Понуда безнађа. Шта црта а шта прецртава нацрт Меморандума комисије Црпске aкадемије
наука и уметности о стању у Југославији [Offer a hopelessness. What trace and what cross
off the Draft of Memorandum of the Commission of the Serbian Academy of Sciences and Arts
on the situation in Yugoslavia], u: / in: Вечерње novosti, година XXXIV, среда i четвртак, 24.
i 25. септембар 1986., Београд, 1986., 2.

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led from 1991 to 1999 against other Yu-

goslavian nations (with the exceptions
of the Montenegrins and Macedonians),
Serbian-Montenegrin forces committed
terrible massacres, culturocide, and urbi-
cide both in Croatia (Vukovar, Škabrnja
near Zadar, Dubrovnik, Gospić) and
in Bosnia and Herzegovina (Ravno at
Popovo in eastern Herzegovina, Kupres
in the western part of central Bosnia,
Sarajevo, Mostar, Srebrenica in eastern
Bosnia, Prijedor in northwestern Bosnia)
– including the genocide at Srebrenica.7
Encouraging the massacres during the
conquest of Croatian regions from 1992
to 1995, with firm support from the hi-
erarchy of the Serbian Orthodox church
(Fig. 4 / Sl. 4),8 the Serbian-Montene-
grin propaganda equated the Croatian
Fig. 4. Serbian Patriarch Pavle with Ser- military-police units and then the entire
bian war criminals Radovan Karadžić and Croatian people with the Ustashas – i.e.
Ratko Mladić in 1995 as extreme chauvinists that it would be
Sl. 4. Srpski patrijarh Pavle sa ratnim zlo- justifiable to exterminate from the area of
čincima Radovanom Karadžićem i Ratkom Greater Serbia, as defined in the »Memo-
Mladićem 1995. godine randum« of the Serbian Academy of Sci-
ence and Art. The focus of this propa-
ganda was the symbol of the Catholic
Church among the Croatians – the Zagreb archbishop Alojzije Stepinac. Individual
members of the hierarchy of the Serbian Orthodox Church personally participated with

7
LARA J. NETTELFIELD – SARAH E. WAGNER, Srebrenica in the aftermath of genocide,
Cambridge University Press, New York, 2014.; ADIB ĐOZIĆ – ABDEL ALIBEGOVIĆ, Srp-
ska Pravoslavna Crkva i genocid nad Bošnjacima. Skica za jednu srpsko-pravoslavnu teologiju
genocida [Serbian Orthodox Church and the Genocide against Bosniacs. Program of a Serbian-
Orthodox Theology of Genocide], u: / in: Zbornik radova sa međunarodnog znanstvenog skupa
»Odnos religijskog i nacionalnog u identitetu i stvarnosti balkanskih naroda«, Zagreb, 6. i 7.
marta 2015. godine, Bošnjačka pismohrana: časopis za povijest i kulturu Bošnjaka u Hrvatskoj,
14 (2015.), br. 40/41, 173–197.
8
ANTE SRZIĆ, »Presuda nakon 22 godine suđenja: Pogledajte zločinački ratni put Ratka Mladića«
(https://www.tportal.hr/vijesti/clanak/portret-balkanskoga-krvnika-zlocinacki-ratni-put-ratka-
mladica-foto-20171121/print), retrieved on 2018-02-15 / pregledano 15. veljače 2018.

622

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Fig. 5. Priest of the Serbian Orthodox

Church, since 1999 bishop Filaret, with a
machine gun in war against Croatia 1991
Sl. 5. Svećenik Srpske Pravoslavne Crkve,
od 1999. episkop Filaret, s mitraljezom u
ratu protiv Hrvatske 1991. godine

weapons in their hands in these wars (Fig.

5 / Sl. 5).9 Although they had succeeded
in eliminating almost all Jews from the
region of Serbia (Serbien Judenfrei) to
the middle of 1942,10 in which a signifi-
cant contribution had been made by the leading hierarchy of the Serbian Orthodox
Church,11 during the entire existence of communist Yugoslavia, the Serbs constantly ac-
cused the Croats of anti-Semitism and genocide12 by greatly multiplying the number of
victims at the Jasenovac concentration camp.13 Previously, in the cruelest manner pos-

  9
»Srpska pravoslavna crkva u jugoslovenskim ratovima« (https://sh.wikipedia.org/wiki/Srpska_
pravoslavna_crkva_u_jugoslovenskim_ratovima), retrieved on 2018-02-15 / pregledano 15. ve­
lja­če 2018.
10
LJUBICA ŠTEFAN, From fairy tale to Holocaust. Serbia: Quisling Collaboration with the Occu­
pier during the period of the Third Reich with reference to Genocide against the Jewish people,
Ministry of Foreign Affairs, Culture and Promotion Department, Zagreb, 1991., pass.; LJUBI-
CA ŠTEFAN, Mitovi i zatajena povijest [Myths and a suppressed history], K. Krešimir – Slovo
M, Zagreb, 1999., pass.
11
LJUBICA ŠTEFAN, Srpska pravoslavna crkva i fašizam [Serbian Orthodox Church and Fas-
cism], Globus, Zagreb, 1996., pass.
12
JOSIP PEĆARIĆ, Serbian myth about Jasenovac, Naklada Stih, Zagreb, 2001., pass.
13
VLADIMIR ŽERJAVIĆ, Population losses in Yugoslavia 1941–1945, Dom i svijet, Zagreb,
1997., pass.; VLADIMIR ŽERJAVIĆ, Pertes de la population en Yougoslavie 1941–1945,
Dom i svijet, Zagreb, 1997., pass.; JOSIP PEĆARIĆ, Serbian myth about Jasenovac, Naklada
Stih, Zagreb, 2001., pass.

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Fig. 6. Mummified Croats from mining shaft

»Huda Jama« near Laško in Slovenia
Sl. 6. Mumificirani Hrvati iz rudarskog okna
»Huda Jama« nedaleko Laškog u Sloveniji

sible they had massacred several hundred thousand Croats at the end or immediately
after the end of the Second World War,14 thousands of them walled alive into mining
shafts – exclusively pregnant women and mothers with children (Fig. 6 / Sl. 6).15

Conclusion

The meaning of the original concept of an Ustasha, ie. a fighter against multiple
centuries of Ottoman enslavement of Christians in the Bosnian-Herzegovinian region,
from its first appearance in the last decades of the 19th continuing to the late 20th cen-
turies, has been turned by Serbian propaganda into its opposite. It was equated with
extreme Croatian chauvinism, responsible for the so-called genocide against the Serbs
during the Second World War. This was because the members of the Ustasha move-
ment, founded after the massacre of the Croatian political leadership in 1928 in the
National Assembly of the Kingdom of Yugoslavia in Belgrade, resolutely opposed the
Greater Serbian enslavement of the Croatian people and supported the creation of the
Independent Croatian State in 1941. The dead in the defeat that the Croatian Armed
Forces dealt to the so-called Serbian Yugoslav Army (Chetniks) in the first days of
April 1945 in Lijevče Field near Banja Luka in western part of Bosnia16 were instead

14
KRUNOSLAV DRAGANOVIĆ, The biological extermination of Croats in Tito’s Yugosla-
via, u: / in: The Croatian Nation in its struggle for freedom and independence. A symposium
by seventeen Croatian writers, »Croatia« Cultural publishing center, Chicago, Illinois, 1955.,
293–308.
15
ROMAN LELJAK, Huda jama [Mining shafts »Huda Jama« near Laško in Slovenia], Hrvat­
sko žrtvoslovno društvo, Zagreb, 2015., pass.
16
RADOJE PAJOVIĆ, Politička akcija Sekule Drljevića i njegova saradnja sa ustaškim vođstvom
i njemačkim poslanstvom u Zagrebu (1943–1945) [The political action of Sekula Drljević and

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identified by the Serbs as victims of a concentration camp. During the conquest, devas-
tation, and destruction of Croatian lands and the forceful removal of Croats from their
territories from 1992 to 1995, Serbian propaganda equated the Croatian military-police
units that defended their homeland from Serbian murderers, looters, arsonists, and rap-
ists as well as the Serb-dominated Yugoslav Army with the Ustasha, later extending this
to the entire Croatian people. The term that the Orthodox Kojo Oborina was so proud
of his entire life – not giving it up even in death – has instead equated him with Croats
by giving it an exclusively pejorative meaning.

Epitaf Koje Oborine

(Prilog proučavanju srpskog nacionalsocijalizma)

Sažetak

Ustaša je najstarija inačica hrvatskog naziva za pobunjenika, odnosno ustanika protiv ugnje-
tačâ, odnosno porobljivačâ. Tim su se nazivom oslovljavali i kršćanski ustanici protiv 400-godi­
šnjega osmanlijskog ropstva u najzapadnijoj osmanlijskoj pokrajini – Vilajetu Bosna. Među po-
bunjenicima je bio i 23-godišnji pravoslavac Kojo Oborina, koji se jedini od njih okitio nazivom
»ustaša« na vlastitom nadgrobnom spomeniku, koji si je dao podići na pravoslavnom groblju u
Potplatu kod Stoca u istočnoj Hercegovini. Pod tim se spomenikom, podignutim 30-ih godina
20. stoljeća, još uvijek pokapaju njegovi potomci. Taj je četverogodišnji ustanak, posredstvom
Austro-Ugarske Monarhije, okončan uvođenjem europske uprave na Berlinskom kongresu 1878.
godine.
Ključne riječi: ustaša Kojo Oborina, Vilajet Bosna, kršćanski ustanak protiv Turaka 1875.–
1878., srpski nacionalsocijalizam.

  

his colaboration with the Ustaši leadership and the German embassy in Zagreb (1943–1945)],
u: / in: Časopis za suvremenu povijest, III./1 (1971.), 85–87; Др РАДОЈЕ ПАЈОВИЋ, Кон­
трареволуција у Црној Гори. Четнички и федералистички покрет 1941–1945 [Counterre­
volution in Montenegro: Chetnik and federalists movement 1941–1945], Обод, Цетиње, 1977.,
542–546.

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 Ante Škegro
Hrvatski institut za povijest
10 000 Zagreb, Opatička 10
E-mail: askegro@isp.hr

Epitaf Koje Oborine

(Prilog proučavanju srpskog nacionalsocijalizma)

Ustaša je najstarija inačica hrvatskog naziva za pobunjenika, odnosno usta-

nika protiv ugnjetačâ, odnosno porobljivačâ. Tim su se nazivom oslovljavali i
kršćanski ustanici protiv 400-godišnjega osmanlijskog ropstva u najzapadnijoj
osmanlijskoj pokrajini – Vilajetu Bosna. Među pobunjenicima je bio i 23-godišnji
pravoslavac Kojo Oborina, koji se jedini od njih okitio nazivom »ustaša« na vla-
stitom nadgrobnom spomeniku, koji si je dao podići na pravoslavnom groblju u
Potplatu kod Stoca u istočnoj Hercegovini. Pod tim se spomenikom, podignutim
30-ih godina 20. stoljeća, još uvijek pokapaju njegovi potomci. Taj je četvero-
godišnji ustanak, posredstvom Austro-Ugarske Monarhije, okončan uvođenjem
europske uprave na Berlinskom kongresu 1878. godine.
Ključne riječi: ustaša Kojo Oborina, Vilajet Bosna, kršćanski ustanak protiv
Turaka 1875.–1878., srpski nacionalsocijalizam.

Nadgrobni spomenici Koje Oborine i njegovih rođaka

Nadgrobni spomenik Koje Oborine postavljen je nad srednjim od tri grobna polja,
između dvaju križeva, koji, za razliku od njegova, nemaju postoljâ (sl. 1). Nadgrobni
natpis urezan je velikim ćiriličnim slovima na postolju na koje je postavljen križ. Ime
i prezime te status »ustaše«, odnosno pobunjenika u ustanku koji je trajao od 1875. do
1878. godine, urezani su za trećinu većim slovima u odnosu na druge dijelove natpisa.
Natpis završava konstatacijom da je Kojo Oborina sâm dao podići taj spomenik. U
skladu s tim, godina njegove smrti nije urezana, a nisu ju uklesali ni njegovi potomci.

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Natpis se sastoji od 6 redaka i glasi: OVĐE POČIVA / KOJO OBORINA / *1852 g. † 19 g

/ USTAŠA / 1875 g – 1878 g / SPOMENIK PODIŽE SEBI.
Zadnja strana spomenika ukrašena je dvama ornamentima. Manji, s dvjema gran-
čicama nalik lovorovima, koje su svinute u vijenac s malenim križem u sredini i s
dvjema šestokrakim zvijezdama iznad njega, urezan je na križu. Sličan motiv krasi i
bazu križa. Osim po većim dimenzijama, od gornjega se ornamenta razlikuje i po pra-
vokutniku u sredini (sl. 2). Desno od križa Koje Oborine postavljen je križ s natpisom
za njegovu ženu Savu Oborinu. Identičan kamen od kojega su spomenici isklesani, te
oblik i grafija natpisa na njima svjedoče da su oba spomenika izrađena u isto vrijeme i
u istoj radionici. Očito su oba podignuta nastojanjem Koje Oborine, ne predugo nakon
smrti njegove žene Save Oborine, jer je u vrijeme njezine smrti već bio osamdeseto-
godišnjak. Natpis na križu njegove žene također je urezan velikim ćiriličnim slovima
na gornjem i poprječnom kraku križa. Njezino ime i prezime, kao i ime njezina muža
Koje, urezano je za trećinu većim slovima u odnosu na ostale dijelove natpisa, koji
ima 5 redaka te glasi: OVĐE / POČIVA / SAVA OBORINA / SUPRUGA KOJE / *1858 g
† 1932. g.
Lijevo od križa Koje Oborine postavljen je križ s natpisom za Iliju Oborinu – koji
je umro 1867. godine, i za njegovu ženu Stanu – koja je preminula 1879. godine. Natpis
je također urezan velikim ćiriličnim slovima, rustične forme i izričaja, te bez razmaka
među riječima. To upućuje na činjenicu da je podignut prije spomenika Koje Oborine
i križa za njegovu ženu Savu, te da nije izrađen u istoj klesarskoj radionici. Natpis je
ispisan od vrha do dna po cijelom križu, u 11 redaka, te glasi: OVDI / POČIVA / SLUGA
BOŽJI / ILIJA OBORINA. / UMRIJE GODINE 1867 / I NJEGOVA / SUPRU / GA STA / NA
UMR / LA GOD / 1879.
S obzirom na činjenicu da su spomenik Koje Oborine te križevi njegove žene Save,
i Ilije Oborine te njegove žene Stane postavljeni jedan do drugoga na istoj grobnoj
parceli, opravdano je zaključiti da su četiri osobe koje se na njima spominju bile u bli-
skim rodbinskim odnosima. Identično prezime te godine njihove smrti govore u prilog
činjenici da su Ilija Oborina i njegova žena Stana bili roditelji Koje Oborine.
Sudeći prema natpisima na mramornim pločama položenima podno spomenika
Koje Oborine te prema križu Ilije Oborine i njegove žene Stane, u njihove su grobove
ukopani njihov potomak Ilija Oborina (1920.–2011.) i njegova žena Milena Obori-
na, rođena Karić (1923.–2013.). Miho, otac Ilije Oborine, s ploče položene podno
križa Ilije Oborine i njegove žene Stane, očito je bio njihov unuk, a Ilija Oborina
praunuk. Mihov otac vjerojatno je bio Kojo Oborina. Natpisi s tih ploča potvrđuju
i višestoljetnu tradiciju davanja imenâ najstarijim unucima po djedovima s očeve
strane. Miho Oborina s tih dviju ploča unuk je Ilijina oca Mihe Oborine. Natpisi na
ovim pločama glase: † OBORINA R. KARIĆ / MILENA / 1923–2013 / LJUBAV PREMA
NAJDRAŽIMA / TRAJE VJEČNO. VOLE TE / TVOJI SINOVI MIHO I MILE / I SNAHA

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KORNELIA (1. ploča); † OBORINA MIHO ILIJA / 1920–2011 / ZAUVJEK ĆEŠ BITI U
NAŠIM / SRCIMA. VOLE TE TVOJI / SUPRUGA MILENA, SINOVI / MIHO I MILE I
SNAHA KORNELIA (2. ploča).

Od ustanka u Vilajetu Bosna do eksplozije srpskoga nacionalsocijalizma

Osim ustanika koji su četiri godine ratovali protiv osmanlijskih porobljivača, počev-
ši u Hercegovini, ustašama su se nazivali i domicilni muslimani koji su se 1878. godine
oružjem suprotstavili Austro-Ugarskoj Monarhiji u uvođenju europske uprave u Vilajetu
Bosna. Povodeći se upravo njima, a nakon masakra počinjenoga 1928. godine u beo-
gradskoj Narodnoj skupštini Kraljevine Jugoslavije nad hrvatskim političkim vodstvom,
zagrebački odvjetnik dr. Ante Pavelić utemeljio je Hrvatsku revolucionarnu organizaciju
»Ustaša«. Cilj joj je bio oružani otpor velikosrpskoj hegemoniji u Kraljevini Jugoslaviji,
odnosno uspostava neovisne Hrvatske. Prije ubojstva u beogradskoj Skupštini veliko-
srpski režim je usred hrvatskoga glavnog grada Zagreba u prosincu 1918. masakrirao
13 hrvatskih vojnika i civila. Albanologa svjetskoga glasa prof. dr. Milana Šufflaya li-
kvidirao je 1931., a odvjetnika i političara dr. Ivu Pilara umorio 1933. godine. Riječ je
o prvoj dvojici od stotinjak vodećih hrvatskih intelektualaca koje je velikosrpski režim
otpočeo ubijati u hrvatskom glavnom gradu. Omeđivanjem srpskoga životnog prostora
(Lebensraum) 1986. godine »Memorandumom« Srpske akademije nauka i umetnosti
inicirana je eksplozija srpskog nacionalizma, koji je eskalirao u nacionalsocijalizam –
oličen u srpskom komunističkom vodstvu, na čelu sa Slobodanom Miloševićem (sl. 3),
i u posrbljenoj jugoslavenskoj vojsci. Tijekom osvajačkih ratova koje su od 1991. do
1999. godine vodile protiv jugoslavenskih naroda (izuzev Crnogoraca i Makedonaca),
srpsko-crnogorske postrojbe počinile su strahovite masakre, kulturocid i urbicid, kako
u Hrvatskoj (Vukovar, Škabrnja kod Zadra, Dubrovnik, Gospić) tako i u Bosni i Her-
cegovini (Ravno u Popovu u istočnoj Hercegovini, Kupres u zapadnom dijelu srednje
Bosne, Sarajevo, Mostar, Srebrenica u istočnoj Bosni, Prijedor u sjeverozapadnoj Bo-
sni) – uključujući i genocid na području Srebrenice. Potičući masakre tijekom osvajanja
hrvatskih prostora od 1992. do 1995. godine, s čvrstim uporištem u hijerarhiji Srpske
pravoslavne crkve (sl. 4), srpsko-crnogorska propaganda hrvatske vojno-policijske po-
strojbe, a potom sav hrvatski narod poistovjetila je s ustašama – odnosno s ekstremnim
šovinistima koje je opravdano istrijebiti s prostora velike Srbije definirane »Memoran-
dumom« Srpske akademije nauka i umetnosti. U fokusu te propagande bio je simbol
Katoličke crkve kod Hrvata zagrebački nadbiskup Alojzije Stepinac. U tim su ratovima
s oružjem u ruci pojedini pripadnici hijerarhije Srpske pravoslavne crkve i osobno sudje-
lovali (sl. 5). Iako su do sredine 1942. godine eliminirali gotovo sve Židove s područja
Srbije, u čemu su znatan obol također dali vodeći pripadnici hijerarhije Srpske pravo-

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 Ante Škegro • Epitaf Koje Oborine (Prilog proučavanju srpskog nacionalsocijalizma)

slavne crkve, tijekom cjelokupnog postojanja komunističke Jugoslavije Srbi su upravo

Hrvatima imputirali antisemitizam i genocidnost višestrukim multipliciranjem žrtava
koncentracijskog logora Jasenovac. Prethodno su na najokrutniji način masakrirali više
stotina tisuća Hrvata krajem, odnosno neposredno po svršetku Drugoga svjetskog rata,
od kojih su tisuće žive zazidali u rudarska okna – uključujući trudnice te majke s djecom
(sl. 6).

Zaključak

Značenje izvornog pojma ustaša, tj. borca protiv višestoljetnoga osmanlijskog po-
robljivanja kršćanâ na bosansko-hercegovačkim prostorima, od njegove pojave tijekom
posljednjih desetljeća 19. do kraja 20. stoljeća, srpska je promidžba pretvorila u njego-
vu suprotnost. Poistovjetila ga je s ekstremnim hrvatskim šovinizmom, odgovornim za
tobožnji genocid nad Srbima tijekom Drugoga svjetskog rata. Bilo je to zbog toga što
su se pripadnici ustaškog pokreta, utemeljenoga nakon masakra hrvatskoga političkog
vodstva 1928. u beogradskoj Narodnoj skupštini Kraljevine Jugoslavije, najodlučnije
suprotstavili velikosrpskom porobljivanju hrvatskog naroda te poduprli stvaranje Ne-
zavisne Države Hrvatske 1941. godine. Poraz koji su Hrvatske oružane snage u prvim
danima travnja 1945. nanijele tzv. srpskoj Jugoslavenskoj vojsci u otadžbini (četnici-
ma) na Lijevče polju kod Banja Luke, Srbi su poistovjetili sa žrtvama koncentracijskog
logora. Tijekom osvajanja, pustošenja i razaranja hrvatskih zemalja i istrjebljivanja
Hrvata s njihovih prostora od 1992. do 1995. godine, srpska je promidžba s ustašama
poistovjetila hrvatske vojno-policijske postrojbe koje su branile domovinu od srpskih
ubojica, pljačkaša, palikuća i silovatelja, kao i od postrojbi srbizirane jugoslavenske
vojske, a potom i cijeli hrvatski narod. Naziv s kojim se pravoslavac Kojo Oborina cije-
log života ponosio – ne odričući ga se ni u smrti – poistovjetila je s Hrvatima, pridajući
mu isključivo pogrdno značenje.

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The epitaph of Kojo Oborina

(A contribution to the study of Serbian national-socialism)
Summary

»Ustaša« (ustasha = upriser) is the oldest variant of the Croatian term for a rebel or some-
one who »uprises« against an oppressor or enslaver. The name also refers to the Christians who
rebelled against 400 years of Turkish slavery in the westernmost Ottoman region – the Vilayet
of Bosnia. Among the rebels was the 23 year-old Orthodox Kojo Oborina, who was the only
one to call himself »ustasha« on his own tombstone, which he had erected in the Orthodox
cemetery in Potplat near Stolac in eastern Herzegovina. Under this monument, erected in the
30s of the 20th century, his descendants are still buried. At the Berlin Congress in 1878, this
four-year uprising was concluded by the introduction of a European administration, mediated
by the Austro-Hungarian Monarchy.
Key words: »ustaša« (ustasha = upriser) Kojo Oborina, Vilayet of Bosnia, Christian rebel-
lion against Turks 1875–1878, Serbian national-socialism.

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