Demographic History of Bosnia and Herzegovina - Migrations and Other

Migrations and Other

Throughout the 15th–19th centuries there were many demographic changes. Frequent wars, religious persecutions, rebellions, uprisings, taking of children as tribute, high tributes, high taxes, years of bad crops, epidemics, violence, and oppression have caused a high mortality rate and suffering of the whole population and instigated the migration flows that changed the ethnic structure of the population. So, with arrival of Ottoman empire coincided with the process of Christian population emigration from these regions, which has remained the main feature of the demographic development of the population of Bosnia and Herzegovina until the present day. At the same time, intense internal shifting of the population together with recurrent migrations and also immigrations changed the distribution of some ethnic groups in Bosnia and Herzegovina in the Ottoman period. The later stages saw particularly Muslim migrations from the region.

In the Bosnia proper the population started to move out first from lower regions (Posavina and the river valleys) and then from highlands. The most intensive migration flows originated in the karst Dinaric regions of Herzegovina and western Bosnia. For centuries, the population from these regions, mostly Christian, headed towards sourounding countries):

• The migrations from Western Bosnia (from Glamoč and Unac, Kupres, Grahovo) were heading towards Lika, Croatia proper, and Slovenia, and steady emigration flows from Bosnia and Herzegovina, Dalmatia, and Lika headed towards Slavonia, Syrmia, Banat, Bačka, and Baranja.

• Migrations from eastern Herzegovina and Upper Podrinje headed towards western Serbia and Šumadija.

• Migrations from the southern Dinaric region of Bosnia and Herzegovina headed towards Dalmatia. Jovan Cvijić states that the first migrations to Dalmatia from the Dinaric hinterland started already at the end of the 12th century, and they became stronger in the Ottoman period from the 15th to the 18th century. Also these migrations shifted the medieval population of Dalmatia that had previously migrated mostly towards Croatia, Slavonija, and Italy. According to Cvijić, almost all of the population of Makarska, Omiš, Split, Šibenik and Bukovica originated from Bosnia and Herzegovina.

• Of the Herzegovina origin were the inhabitants of the city of Dubrovnik and the vicinity, while the population of the Bay of Kotor originated from the Montenegrin and Herzegovina Dinaric regions.

Throughout the 15th–19th centuries, with coming of the Ottoman empire on the territory of Bosnia and Herzegovina the first significant demographic change took place as almost all followers of than Bosnian Church converted to Islam as a method of keeping the ownership of the land they owned before the Ottoman conquest. Their conversions were also of a political nature; while Orthodox and Catholic portions of the Bosnian population had their base in the Serbian Orthodox Church and Catholic Church, Bosnian church followers had no representation on a larger geopolitical scene. Added motivation were also tax reliefs for conversions to Islam. There was also a great influx of Orthodox believers, due to the constant immigrations from Montegro and Serbia, frequent wars (orthodox population participated as soldiers on both sides), and shortage of Catholic preachers.

Preottoman Catholic population had a great share in the emigrations from Bosnia and Herzegovina. The emigration flows were directed towards Dalmatia, Croatia, Slavonia, Baranja and north-west Bačka. The western part of today's region of Bosnia, today known as Bosnian Krajina, was taken by the Ottomans in the 16th century, and was for some time still known as "Turkish Croatia", as its once overwhelming Catholic and Croat majority disappeared and the Ottomans entrenched the new border along the Sava and Una rivers. After more than a century of military losses, the Habsburg Empire waged some victorious wars against Turkey and managed to temporarily shift the border south of the Sava river with the Treaty of Passarowitz (1718), but this was undone as soon as the 1739 Treaty of Belgrade was signed. Austria-Hungary would later take hold of the entire territory of Bosnia and Herzegovina after the Treaty of Berlin (1878), but under different circumstances, leading up to the Bosnian crisis of 1908. Relatively few previous Croatian emigrants came back to Bosnia.

According to the findings of many an author, the Muslim population, in the period of the Ottoman rule, did not emigrate much compared to the migrations of the Orthodox and Catholic population. The Muslim population was characteristic of return migrations as soon as the political and economic situation again became stable or the state borders were shifted. The return movements of the Muslim population from the seaside, Lika, Slavonia, Hungary, and other places are well known. For example, after the Siege of Vienna (1683–1699), territorial losses of the Ottoman Empire and the conquest of Lika and Krbava by the Austrian Imperial Army, mass movements of the Muslim population from those regions took place; the Muslim population headed towards Bihać, Cazin, and Bosanska Krupa where they created an enclave in the vast region of Bosnian Frontier. More intensified immigrations of the Muslim population were noticed in 1690 when they moved from Hungary and Slavonia to the region around the mountain of Majevica.

In the Ottoman period, the Muslim population increased in number in Bosnia and Herzegovina somewhat due to immigrations of Muslims from the Sanjaks of Smederevo and Novi Pazar, and especially from some regions of Montenegro, Sjenica, and Pešter. Immigrations of the Turkish population from Asia Minor also had an impact upon the growth of the Muslim population in Bosnia and Herzegovina from the 15th to 19th century.

However, the increase of the Muslim population was mostly due to their high natality rate given the patriarchic nature of the family structure. In such family structure the duties of the family members were strictly divided where female members of the family almost solely were bearing many children and taking care of the household while male members were engaged in running the land and the politics of the community.

Patriarchal structure was also evident in Orthodox and Catholic families but the statistics do not tend to show as high natality rates. The difference (according to some literary sources of the time) was in the social levels of Muslims relative to their Christian counterparts where the former were landowners and hence upper and upper middle class who could afford to have more offspring and the latter were land workers and hence lower middle to lower class. Such social organization corresponded to a feudal system of the time.