A given name is a part of a person's personal name. It identifies a person, differentiates that person from the other members of a group who have a common surname; the term given name refers to the fact that the name is bestowed upon a person to a child by their parents at or close to the time of birth. A Christian name, a first name, given at baptism, is now typically given by the parents at birth. In informal situations, given names are used in a familiar and friendly manner. In more formal situations, a person's surname is more used—unless a distinction needs to be made between people with the same surname; the idioms "on a first-name basis" and "being on first-name terms" refer to the familiarity inherent in addressing someone by their given name. By contrast, a surname, inherited, is shared with other members of one's immediate family. Regnal names and religious or monastic names are special given names bestowed upon someone receiving a crown or entering a religious order; such a person typically becomes known chiefly by that name.
The order given name – family name known as the Western order, is used throughout most European countries and in countries that have cultures predominantly influenced by European culture, including North and South America. The order family name – given name known as the Eastern order, is used in East Asia, as well as in Southern and North-Eastern parts of India, in Hungary; this order is common in Austria and Bavaria, in France, Belgium and Italy because of the influence of bureaucracy, which puts the family name before the given name. In China and Korea, part of the given name may be shared among all members of a given generation within a family and extended family or families, in order to differentiate those generations from other generations; the order given name – father's family name – mother's family name is used in Spanish-speaking countries to acknowledge the families of both parents. Today the order can be changed in Spain and Uruguay using given name – mother's family name – father's family name.
The order given name – mother's family name – father's family name is used in Portuguese-speaking countries to acknowledge the families of both parents. In many Western cultures, people have more than one given name. One of those, not the first in succession might be used as the name which that person goes by, such as in the cases of John Edgar Hoover and Mary Barbara Hamilton Cartland. A child's given name or names are chosen by the parents soon after birth. If a name is not assigned at birth, one may be given at a naming ceremony, with family and friends in attendance. In most jurisdictions, a child's name at birth is a matter of public record, inscribed on a birth certificate, or its equivalent. In western cultures, people retain the same given name throughout their lives. However, in some cases these names may be changed by repute. People may change their names when immigrating from one country to another with different naming conventions. In certain jurisdictions, a government-appointed registrar of births may refuse to register a name that may cause a child harm, considered offensive or which are deemed impractical.
In France, the agency can refer the case to a local judge. Some jurisdictions, such as Sweden, restrict the spelling of names. Parents may choose a name because of its meaning; this may be a personal or familial meaning, such as giving a child the name of an admired person, or it may be an example of nominative determinism, in which the parents give the child a name that they believe will be lucky or favourable for the child. Given names most derive from the following categories: Aspirational personal traits. For example, the name Clement means "merciful". English examples include Faith and August. Occupations, for example George means "earth-worker", i.e. "farmer". Circumstances of birth, for example Thomas meaning "twin" or the Latin name Quintus, traditionally given to the fifth male child. Objects, for example Peter means "rock" and Edgar means "rich spear". Physical characteristics, for example Calvin means "bald". Variations on another name to change the sex of the name or to translate from another language.
Surnames, for example Winston and Ross. Such names can honour other branches of a family, where the surname would not otherwise be passed down. Places, for example Brittany and Lorraine. Time of birth, for example day of the week, as in Kofi Annan, whose given name means "born on Friday", or the holiday on which one was born, for example, the name Natalie meaning "born on Christmas day" in Latin. Tuesday, May, or June. Combination of the above, for example the Armenian name Sirvart means "love rose". In many cultures, given names are reused to commemorate ancestors or those who are admired, resulting in a limited repertoire of names that sometimes vary by orthography; the most familiar example of this, to Western readers, is the use of Biblical and saints' names in most of the Christian countries (with Ethiopia, in which names were ideals or abstractions
Jahorina is a mountain in Bosnia and Herzegovina, located near the municipality of Pale and municipality of Trnovo RS,Bosnia and Herzegovina, Sarajevo. Part of the Dinaric Alps, it borders Mount Trebević and its highest peak Ogorjelica, has a summit elevation of 1,916 metres, making it the second-highest of Sarajevo's mountains, after Bjelašnica at 2,067 m; the Jahorina ski resort located on the mountain, hosted the women's alpine skiing events of the 1984 Winter Olympics. The Jahorina ski resort is situated on the slopes of Jahorina, it is the largest and the most popular ski resort in Bosnia and Herzegovina, being popular destination for alpine skiing, snowboarding and sledding. Jahorina was an area of major strategic importance during the Bosnian war; some areas of the mountain, including areas near the resort, still contain land mines. Extensive de-mining activities have taken place after the war. Skiing in borders of Jahorina ski resort is safe from mines and out-of-bounds areas are marked by skull-and-crossbones signs.
Some off-course slopes were mined during the war and many remain risky. On October 30, 2011 a Slovenian paraglider was critically injured on Mount Jahorina when he landed in a minefield by mistake. Tourism in Bosnia and Herzegovina Media related to Jahorina at Wikimedia Commons
Saint Nicholas Day
Saint Nicholas Day, observed on December 5/6 in Western Christian countries and December 19 in Eastern Christian countries, is the feast day of Saint Nicholas. It is celebrated as a Christian festival with particular regard to his reputation as a bringer of gifts, as well as through the attendance of Mass or other worship services. In Europe in "Germany and Poland, boys would dress as bishops begging alms for the poor." In Ukraine, children wait for St. Nicholas to come and to put a present under their pillows provided that the children were good during the year. Children who behaved badly may expect to find a piece of coal under their pillows. In the Netherlands, Dutch children put out a clog filled with hay and a carrot for Saint Nicholas' horse. On Saint Nicholas Day, gifts are tagged with personal humorous rhymes written by the sender. In the United States, one custom associated with Saint Nicholas Day is children leaving their shoes in the foyer on Saint Nicholas Eve in hope that Saint Nicholas will place some coins on the soles.
The American Santa Claus, as well as the British Father Christmas, derive from Saint Nicholas. "Santa Claus" is itself derived in part from the Dutch Sinterklaas, the saint's name in that language. However the gift giving associated with these descendant figures is associated with Christmas Day rather than Saint Nicholas Day itself. Among Albanians, Saint Nicholas is known as Shen'Kollë and is venerated by most Catholic families those from villages that are devoted to other saints; the Feast of Saint Nicholas is celebrated on the evening before 6 December, known as Shen'Kolli i Dimnit, as well as on the commemoration of the interring of his bones in Bari, the evening before 9 May, known as Shen'Kolli i Majit. Albanian Catholics swear by Saint Nicholas, saying "Pasha Shejnti Shen'Kollin!", indicating the importance of this saint in Albanian culture among the Albanians of Malësia. On the eve of his feast day, Albanians will light a candle and abstain from meat, preparing a feast of roasted lamb and pork, to be served to guests after midnight.
Guests will greet each other, saying, "Nata e Shen'Kollit ju nihmoftë!" and other such blessings. The bones of Albania's greatest hero, George Kastrioti, were interred in the Church of Saint Nicholas in Lezha, upon his death. In Greece, Saint Nicholas does not carry an especial association with gift-giving, as this tradition is carried over to St. Basil of Caesarea, celebrated on New Year's Day. St. Nicholas being the protector of sailors, he is considered the patron saint of the Greek navy and merchant alike, his day is marked by festivities aboard all ships and boats, at sea and in port, it is associated with the preceding feasts of St. Barbara, St. Savvas, the following feast of St. Anne. Therefore, by tradition, homes should have been laid with carpets, removed for the warm season, by St. Andrew's Day, a week ahead of the Nikolobárbara. In Serbia, among the Serb people living across the world, Saint Nicholas is the most celebrated family patron saint, celebrated as the feast day of Nikoljdan.
Since Nikoljdan always falls in the fasting period preceding Christmas, it is celebrated according to the Eastern Orthodox fasting rules. Fasting refers in this context to the eating of a restricted diet for reasons of religion; this entails the complete avoidance of animal-sourced food products. Fish may be eaten on certain days In Bulgaria, Saint Nicholas Day is celebrated on the 6 December as Nikulden. Families invite relatives and neighbors for a meal of fish and two loaves of ceremonial bread, all of which are blessed at church or at home; the host wafts incense over the table lifts and breaks the bread. Bulgarians observe 6 December as the name day for those with the names Nikola, Kolyo, Neno, Nenka and Nina. In the Netherlands the primary occasion for gift-giving is 5 December, when his feast day is celebrated. In Belgium they celebrate Sinterklaas on the morning of the 6 December. In the days leading up to 5 or 6 December, young children put their shoes in front of the chimneys and sing Sinterklaas songs.
They put a carrot or some hay in their shoes, as a gift to St. Nicholas' horse. In recent years the horse has been named Schimmel or Amerigo in the Netherlands and Slecht Weer Vandaag in Flanders; the next morning they find a small present in their shoes, ranging from sweets to marbles or some other small toy. On the evening of 5 December, Sinterklaas impersonators bring presents to children who have behaved well in the past year. In practice, just as with Santa Claus, all children receive gifts without distinction; this is done by placing a bag filled with presents outside the house or living room, after which a neighbor or parent bangs on the door or window, pretending to be Sinterklaas' assistant. Another option is to hire or ask someone to dress up as Sinterklaas and deliver the presents personally. Sinterklaas wears a bishop's robes including a red cape and mitre and is assisted by many mischievous helpers, called'Zwarte Pieten' or "Père Fouettard" in the French-speaking part of Belgium, with black faces and colourful Moorish
Vuk Stefanović Karadžić was a Serb philologist and linguist, the major reformer of the Serbian language. He deserves for his collections of songs, fairy tales, riddles, to be called the father of the study of Serbian folklore, he was the author of the first Serbian dictionary in the new reformed language. In addition, he translated the New Testament into the reformed form of the Serbian spelling and language, he was well known abroad and familiar to Jacob Grimm, Johann Wolfgang von Goethe and historian Leopold von Ranke. Karadžić was the primary source for Ranke's Die serbische Revolution, written in 1829. Vuk Karadžić was born to parents Stefan and Jegda in the village of Tršić, near Loznica, in the Ottoman Empire, his family settled from Drobnjaci, his mother was born in Ozrinići, Nikšić His family had a low infant survival rate, thus he was named Vuk so that witches and evil spirits would not hurt him. Karadžić was fortunate to be a relative of Jevta Savić Čotrić, the only literate person in the area at the time, who taught him how to read and write.
Karadžić continued his education in the Tronoša Monastery in Loznica. As a boy he learned calligraphy there, using a reed instead of a pen and a solution of gunpowder for ink. In lieu of proper writing paper he was lucky. Throughout the whole region, regular schooling was not widespread at that time and his father at first did not allow him to go to Austria. Since most of the time while in the monastery Karadžić was forced to pasture the livestock instead of studying, his father brought him back home. Meanwhile, the First Serbian Uprising seeking to overthrow the Ottomans began in 1804. After unsuccessful attempts to enroll in the gymnasium at Sremski Karlovci, for which 19-year-old Karadžić was too old, Karadžić left for Petrinja where he spent a few months learning Latin and German. On, he left for Belgrade, now in the hands of the Revolutionary Serbia, in order to meet the respected scholar Dositej Obradović, ask him to support his studies. Obradović dismissed him. Disappointed, Karadžić left for Jadar and began working as a scribe for Jakov Nenadović.
After the founding of the Belgrade Higher School, Karadžić became one of its first students. Soon afterwards, he grew ill and left for medical treatment in Pest and Novi Sad, but was unable to receive treatment for his leg, it was rumored that Karadžić deliberately refused to undergo amputation, instead deciding to make do with a prosthetic wooden pegleg, of which there were several sarcastic references in some of his works. Karadžić returned to Serbia by 1810, as unfit for military service, he served as the secretary for commanders Ćurčija and Hajduk-Veljko, his experiences would give rise to two books. With the Ottoman defeat of the Serbian rebels in 1813, he left for Vienna and met Jernej Kopitar, an experienced linguist with a strong interest in secular slavistics. Kopitar's influence helped Karadžić with his struggle in reforming the Serbian language and its orthography. Another important influence was Sava Mrkalj. In 1814 and 1815, Karadžić published two volumes of Serbian Folk Songs, which afterwards increased to four to six, to nine tomes.
In enlarged editions, these admirable songs drew towards themselves the attention of all literary Europe and America. Goethe characterized some of them as "excellent and worthy of comparison with Solomon's Song of Songs." In 1824, he sent a copy of his folksong collection to Jacob Grimm, enthralled by The Building of Skadar which Karadžić recorded from singing of Old Rashko. Grimm translated it into German and the song admired for many generations to come. Grimm compared them with the noblest flowers of Homeric poetry, of The Building of Skadar he said: "one of the most touching poems of all nations and all times." The founders of the Romantic School in France, Charles Nodier, Prosper Mérimée, Gerard de Nerval, Claude Fauriel translated a goodly number of them, they attracted the attention of Russian Alexander Pushkin, Finnish national poet Johan Ludwig Runeberg, Czech Samuel Roznay, Pole Kazimierz Brodzinski, English writers Walter Scott, Owen Meredith, John Bowring, among others. Karadžić continued collecting song well into the 1830s.
He arrived in Montenegro in the fall of 1834. Infirm, he descended to the Bay of Kotor to winter there, returned in the spring of 1835, it was there that Karadžić met an aspiring littérateur, born in Risan. From on Vrčević became Karadžić's faithful and loyal collaborator who collected folk songs and tales and sent them to his address in Vienna for many years to come. Another diligent collaborator of Vuk Karadžić was another namesake from Boka Kotorska the Priest Vuk Popović. Both Vrčević and Popović were and unselfishly involved in the gathering of the ethnographic and lexical material for Karadžić. Other collaborators joined Karadžić, including Milan Đ. Milićević; the majority of Karadžić's works were banned from publishing in Serbia and Austria during the rule of Prince Miloš Obrenović. As observed from a political point of view, Obrenović saw the works of Karadžić as a potential hazard due to a number of apparent reasons, one of, the possibility that the content of some of the works, although purely poetic in nature, was capable of creating a certain sense of patriotism and a desire for freedom and independence, which likely might have driven the populace to take up
Serbian Cyrillic alphabet
The Serbian Cyrillic alphabet is an adaptation of the Cyrillic script for Serbo-Croatian, developed in 1818 by Serbian linguist Vuk Karadžić. It is one of the two alphabets used to write standard modern Serbian and Montenegrin, the other being Latin. In Croatian and Bosnian, only the Latin alphabet is used. Karadžić based his alphabet on the previous "Slavonic-Serbian" script, following the principle of "write as you speak and read as it is written", removing obsolete letters and letters representing iotified vowels, introducing ⟨J⟩ from the Latin alphabet instead, adding several consonant letters for sounds specific to Serbian phonology. During the same period, Croatian linguists led by Ljudevit Gaj adapted the Latin alphabet, in use in western South Slavic areas, using the same principles; as a result of this joint effort and Latin alphabets for Serbo-Croatian have a complete one-to-one congruence, with the Latin digraphs Lj, Nj, Dž counting as single letters. Vuk's Cyrillic alphabet was adopted in Serbia in 1868, was in exclusive use in the country up to the inter-war period.
Both alphabets were co-official in the Kingdom of Yugoslavia and in the Socialist Federal Republic of Yugoslavia. Due to the shared cultural area, Gaj's Latin alphabet saw a gradual adoption in Serbia since, both scripts are used to write modern standard Serbian and Bosnian. In Serbia, Cyrillic is seen as being more traditional, has the official status, it is an official script in Bosnia-Herzegovina and Montenegro, along with Latin. The Serbian Cyrillic alphabet was used as a basis for the Macedonian alphabet with the work of Krste Misirkov and Venko Markovski. Cyrillic is in official use in Serbia and Bosnia and Herzegovina. Although the Bosnian language "officially accept both alphabets", the Latin script is always used in the Federation of Bosnia and Herzegovina, whereas Cyrillic is in everyday use in Republika Srpska; the Serbian language in Croatia is recognized as a minority language, the use of Cyrillic in bilingual signs has sparked protests and vandalism. Cyrillic is an important symbol of Serbian identity.
In Serbia, official documents are printed in Cyrillic only though, according to a 2014 survey, 47% of the Serbian population write in the Latin alphabet whereas 36% write in Cyrillic. The following table provides the upper and lower case forms of the Serbian Cyrillic alphabet, along with the equivalent forms in the Serbian Latin alphabet and the International Phonetic Alphabet value for each letter: According to tradition, Glagolitic was invented by the Byzantine Christian missionaries and brothers Cyril and Methodius in the 860s, amid the Christianization of the Slavs. Glagolitic appears to be older, predating the introduction of Christianity, only formalized by Cyril and expanded to cover non-Greek sounds. Cyrillic was created by the orders of Boris I of Bulgaria by Cyril's disciples at the Preslav Literary School in the 890s; the earliest form of Cyrillic was the ustav, based on Greek uncial script, augmented by ligatures and letters from the Glagolitic alphabet for consonants not found in Greek.
There was no distinction between lowercase letters. The literary Slavic language was based on the Bulgarian dialect of Thessaloniki. Part of the Serbian literary heritage of the Middle Ages are works such as Vukan Gospels, St. Sava's Nomocanon, Dušan's Code, Munich Serbian Psalter, others; the first printed book in Serbian was the Cetinje Octoechos. Vuk Stefanović Karadžić fled Serbia during the Serbian Revolution to Vienna. There he met a linguist with interest in slavistics. Kopitar and Sava Mrkalj helped Vuk to reform its orthography, he finalized the alphabet in 1818 with the Serbian Dictionary. Karadžić reformed the Serbian literary language and standardised the Serbian Cyrillic alphabet by following strict phonemic principles on the Johann Christoph Adelung' model and Jan Hus' Czech alphabet. Karadžić's reforms of the Serbian literary language modernised it and distanced it from Serbian and Russian Church Slavonic, instead bringing it closer to common folk speech to the dialect of Eastern Herzegovina which he spoke.
Karadžić was, together with Đuro Daničić, the main Serbian signatory to the Vienna Literary Agreement of 1850 which, encouraged by Austrian authorities, laid the foundation for the Serbian language, various forms of which are used by Serbs in Serbia, Montenegro and Herzegovina and Croatia today. Karadžić translated the New Testament into Serbian, published in 1868, he wrote several books. In his letters from 1815-1818 he used: Ю, Я, Ы and Ѳ. In his 1815 song book he dropped the Ѣ; the alphabet was adopted in 1868, four years after his death. From the Old Slavic script Vuk retained these 24 letters: He added one Latin letter: And 5 new ones: He removed: Orders issued on the 3 and 13 October 1914 banned the use of Serbian Cyrillic in the Kingdom of Croatia-Slavonia, limiting it for use in religious instruction. A decree was passed on January 3, 1915, that banned Serbian Cyrillic from public use. An imperial order in October 25, 1915, banned the use of Serbian Cyrillic in the Condominium of Bosnia and Herzegovina, except "within the scope of Serb Orthodox Church
The Uskoks were irregular soldiers in Habsburg Croatia that inhabited areas on the eastern Adriatic coast and surrounding territories during the Ottoman wars in Europe. Etymologically, the word uskoci. Bands of Uskoks fought a guerrilla war against the Ottomans, they formed small units and rowed swift boats. Since the uskoks were checked on land and were paid their annual subsidy, they resorted to acts of piracy; the exploits of the Uskoks contributed to a renewal of war between the Ottoman Empire. An curious picture of contemporary manners is presented by the Venetian agents, whose reports on this war resemble a knightly chronicle of the Middle Ages; these chronicles contain information pertaining to single combats and other chivalrous adventures. Many of these troops served abroad. At the Battle of Lepanto in 1571, for example, a Dalmatian squadron assisted the allied fleets of Spain, Venice and the Papal States to crush the Ottoman navy. After a series of incidents that escalated into the Uskok War, the Uskok activity in their stronghold of Senj ceased.
The Ottoman conquest of Bosnia and Herzegovina during the early years of the 16th century drove large numbers of ethnic Croats and Serbs from their homes, which in the town of Klis prompted the formation of the Uskok military. Large numbers of Serb fugitives from Bosnia and Serbia fleeing the Ottomans, joined the ranks of the Uskok bands. In 1522 the border territory of Senj was taken over by the Habsburgs under the authority of Archduke Ferdinand, forming a state-controlled Militärgrenze, or Military Frontier; the Austrian Emperor Ferdinand I instituted a system of planting colonies of defenders along the Military Frontier. Moreover, the Uskoks were promised an annual subsidy in return for their services. Owing to its location, Klis Fortress was an important defensive position which stands on the route by which the Ottomans could penetrate the mountain barrier separating the coastal lowlands from around Split in Croatia, from Ottoman-held Bosnia. Numerous refugees from Ottoman areas began settling along this territory, crossing the border to escape Ottoman attacks.
Christian guerilla resistance in Ottoman-occupied areas of Dalmatia and Bosnia caused these people to flee and settle down, first at the fortress of Klis along the Military Frontier at Senj. A body of these "uskoks" led by Croatian captain Petar Kružić used the base at Klis both to hold the Turks at bay, to engage in marauding and piracy against coastal shipping. Although nominally accepting the sovereignty of the Habsburg Emperor Ferdinand I, who obtained the Croatian crown in 1527, Kružić and his freebooting Uskoks were a law unto themselves. After Petar Kružić's death, the lack of water supply, the defenders of Klis surrendered to the Ottomans in exchange for their freedom. On March 12, 1537, the town and fortress was given up to the Ottomans, many of the citizens left the town while the Uskoks went to the city of Senj on the Adriatic coast, where they continued fighting the Ottomans, they may have started to gather around Senj as early as 1520. The Ottoman raids and destruction brought Senj natives together with those from the Habsburg lands, Dalmatians and Italians.
At Senj, the Klis Uskoks were soon joined by other refugees from Novi Vinodolski in northwestern Croatia, from Otočac on the Gacka River, from other Croatian towns and villages. The new Uskok stronghold, screened by mountains and forests, was unassailable by cavalry or artillery. However, the fortress was admirably suitable to the armed uskoks who were excellent in guerrilla warfare; the Martolos were employed by the Ottomans to discourage Uskok penetration of Turkish territory, not profitable anyhow. Since the uskoks were checked on land and were paid their annual subsidy, they resorted to acts of piracy. Large galleys could not anchor in the bay of Senj, shallow and exposed to sudden gales. So, the uskoks fitted out a fleet of swift boats, which were light enough to navigate the smallest creeks and inlets of the shores of Illyria. Moreover, these boats were helpful in providing the uskoks a temporary landing on shore. With these they were able to attack numerous commercial areas on the Adriatic.
The uskoks saw. The whole city of Senj lived from piracy; the expeditions were blessed in the local church and the monasteries of the Dominicans and the Franciscans received tithes from the loot. After the War of the Holy League in 1537 against the Ottoman Empire, a truce between Venice and the Ottomans was created in 1539; this led to the evacuation of all Uskoks in Dalmatia in 1541 where they had been defending a Christian enclave in the mountains during the war. Throughout the following years the Habsburgs were at arms with the Turks, giving the Uskoks the opportunity to raid Bosnia and Dalmatia; the Uskoks were able to continue doing so up until 1547 when peace was established between the two, forcing the Uskoks to find other ways of making ends meet. As with other Slavic pirates, the Uskok territory was not suitable for any form of agriculture, forcing them to turn to piracy once more. Beginning as inland pirates, the Uskoci shortly turned to the seas once realizing the full potential of the geography of Senj.
The land was protected by thick forests and mountains while the jagged cliffs near the seas prevented warships from entering. The seas in the Gulf of Quarnero were quite rough, which posed navigational hazards as further protection from their enemies. Uskoks began their attacks upon Turkish sh
The Vasojevići is a historic Montenegrin Highland tribe and a territorial unit in northeastern Montenegro, in the region of Brda. It is the largest of the historical tribes, occupying the area between Vjetarnih Lijeva Rijeka in the South and Bihor under Bijelo Polje in the North, Mateševo in the West to Plav in the East; the tribe is one of seven Highland tribes. Vasojevići is the name of the region inhabited by the Vasojevići. Most of the tribe's history prior to the 16th century has been passed on through oral history. Although the unofficial center is Andrijevica in north-eastern Montenegro, the tribe stems from Lijeva Rijeka in central Montenegro; the tribe was formed by various tribes that were united under the rule of the central Vasojević tribe. These tribes migrated to the Komovi mountains and the area of Lim; the emigration continued into what is today other parts of Montenegro. Though sense of tribal affiliation diminished in recent years, is not a thing of a past. Tribal association and organizations still exist.
It could be seen during the Montenegrin independence referendum, 2006 with the Vasojevići united opposition. It occupies the area between Vjetarnih Lijeva Rijeka in the South and Bihor under Bijelo Polje in the North, Mateševo in the West to Plav in the East; the oldest mention of the Vasojevići dates to 1444, where it is described as not a tribe, but as an ethnic group. The Ragusan Senate report filed by Ragusan merchants dating to October 29, 1444, speaks of the Vasojevići, living near Medun, in Rikavac, having together with the Bjelopavlići and Piperi attacked Ragusan merchants, doing material damage. According to some historians, the fact that the Vasojevići were not mentioned in the 1455 document, points to them having migrated from Upper Zeta. According to the 1485 defter, the Vasojevići and Bratonožići were not yet established tribes. In 1658, the seven tribes of Kuči, Vasojevići, Bratonožići, Klimenti and Gruda allied themselves with the Republic of Venice, establishing the so-called "Seven-fold banner" or "alaj-barjak", against the Ottomans.
In 1689, an uprising broke out in Piperi, Bjelopavlići, Bratonožići, Kuči and Vasojevići, while at the same time an uprising broke out in Prizren, Peć, Priština and Skopje, in Kratovo and Kriva Palanka in October. Documents the letter of Ivan Radonjić from 1789, show that the Montenegrins were identified as Serbs, that the Banjani, Kuči, Bjelopavlići, Zećani, Vasojevići, Bratonožići were not identified as "Montenegrins" but only as Serb tribes, they were all mentioned only in a regional and tribal manner, never as an ethnic category. In the 18th century the folklore of the tribe was influenced by the Orthodox millenarianism that had developed during the mid Ottoman era. According to one such folk legend, an elder of the Vasojevići, foretold Greek priests the advent of a Serbian messiah, a dark man who would liberate the Serbs from the Turks; these myths as part of the official Serbian Orthodox doctrine provided both a de facto recognition of Ottoman rule and the denial of its legitimacy. During the Second World War, the Vasojevići were divided between the two armies of Serb Chetniks and Yugoslav Partisans that were fighting each other.
As a result, the conflict spread within the tribal structures. In May 2006, Montenegro gained independence after a referendum on the future of the State Union of Serbia and Montenegro. However, 72% of voters in Andrijevica municipality, the unofficial centre of the Vasojevići region, voted against Montenegrin independence, it was the second highest result against breaking the state union with Serbia. The People's Assembly of Vasojevići stated many times that, apart from being Montenegrin, all Vasojevići are Serb and, thus oppose and have always opposed Montenegrin secession from Yugoslavia; the Montenegrin census of 2003 revealed that 89,81% of the Vasojevići declared themselves as Serb while 9,43% declared themselves as Montenegrin. During the War in Ukraine, some locals of villages of Andrijevica, part of the Vasojevići tribe, decided to sell and give up land for free to Russia, stating that "we are brothers", it is a tradition of all brotherhoods to show respect to ancestors by knowing genealogy and the history of the tribe and a family.
This allows members of the clan to be unite, to act together and always to recognise kin. According to a folk myth, the founder of the tribe was Vaso. According to one myth Vaso was a descendant of the medieval Serbian Nemanjić dynasty. Vaso's great-grandfather was Stefan Konstantin, the rival King, defeated by his half-brother Stefan Uroš III in 1322. Stefan Konstantin had a son, Stefan Vasoje, brought up at the court of Dušan the Mighty. Stefan Vasoje participated in the battles of Dušan, when he had received sufficient experience, he was put by the Emperor as voivode at Sjenica. Stefan Vasoje had a son, Stefan Konstantin II, who participated in the Battle of Kosovo, where he died. Is believed to be either the grandfather or great-grandfather of Vaso; the legend further alleges that Vaso, one of five sons of Stefan Konstantin II, moved to Lijeva Rijeka. After the fall of Smederevo fortress and the subsequent fall of the whole Serbian Empire, Serbs from Kosovo, Metohija and Šumadi