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Published online by Cambridge University Press: 10 February 2009
Sarajevo entered the twentieth century larger, more developed, and more European than it had been when Austro-Hungarian troops took control of Bosnia-Herzegovina in 1878. The cityscape acquired a Western-oriented face superimposed on its previous profile as a classical Ottoman town. Underlying this physical transformation were major changes in demography, political organization, cultural life, and social practices in the city. Taken together these changes may be characterized broadly as “modernization” or “Westernization,” but they reached Sarajevo mediated through the filters of Habsburg and Viennese experience and often mixed unpredictably with local culture and traditions. By 1900 Sarajevo was in two overlapping cultural orbits: a largely traditional world centered in Istanbul and increasingly dominant influences emanating from Vienna.
1 Hamdija, Kreševljaković, Sarajevo u vrijeme austrougarkse uprave (1878–1918) (Sarajevo during Austro-Hungarian administration) (Sarajevo, 1969)Google Scholar; and Todor, Kruševac, Sarajevo pod austrougarskom upravom, 1878–1918 (Sarajevo under Austro-Hungarian administration) (Sarajevo, 1960)Google Scholar, are excellent general studies of the city's history in this period. Tomislav, Kraljačić, Kalajev režim u Bosni i Hercegovini (1882–1903) (The Kállay regime in Bosnia-Herzegovina) (Sarajevo, 1987)Google Scholar, is a thorough, richly documented, and indispensible study of Kállay's life and the policies of his regime.
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8 “Neoabsolutism” was the name given to the era of conservative rule in the Habsburg monarchy following suppression of the 1848 revolution under Prince Felix Schwarzenberg and Alexander Bach in Austria from 1849 to 1860. See Kann, Robert A., A History of the Habsburg Empire 1526–1918 (Berkeley, 1974), 318–26.Google Scholar
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16 Ibid., 30.
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33 Ibid., 51.
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38 Arhiv grada Sarajeva (hereafter AGS), Sarajevo gradske vijeće (Sarajevo city council [hereafter SGV]), Apr. 3, 1879.Google Scholar
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42 Ibid., 146.
43 Ibid., 166–67.
44 Vidovdan commemorates St. Virus, but it also takes its name from Vid, a pre-Christian Slavic god of the sun and war. It is celebrated on the summer solstice principally in order to observe the anniversary of the Battle of Kosovo (June 28, 1389).
45 Ibid., 67.
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49 Kraljačić, , Kalajev režim u Bosni i Hercegovini, 400, citing Milorad Ekmečić, Nacionalni Pokret (National movement), 622.Google Scholar