Kuršumlija sits on the area of 952 km (367.57 sq mi) and administratively is in Toplica District. It borders the municipalities of Brus, Blace, Prokuplje and Medveđa. Its southwest border (105 km) marks the border between Serbia and Kosovo.
The Romans established the Ad Fines military outpost in the 3rd century AD. There are also remains of churches from the Byzantine period. The Serbian principality of Rascia expanded from this region. Stefan Nemanja, a Serbian lord (župan), and the founder of Nemanjić dynasty, built his residence here, as well as the two monasteries of St Nicolas and the Holy Mother of God (before 1168).
Stone church in Rudare
There are many historical sights in Kuršumlija from that era: Mara Tower, Ivan Tower, and many medieval churches. The name in that period was Bele Crkve (White Churches) and Toplica. After the invasion by the Ottoman Empire in the 14th century, the Ottomans gave the town its current name, simply by translating the old name, Bele Crkve (White Churches). During Ottoman rule, Kuršumlija was part of the Sanjak of Niš.
Kuršumlija liberated from Bulgarian occupation, 1917
Toponyms such as Arbanaška and Đjake show an historic Albanian presence in the Toplica and Southern Morava regions (located north-east of contemporary Kosovo) before the expulsion of Albanians during 1877–78 period.
The rural parts of Toplica valley and adjoining semi-mountainous interior were inhabited by compact Muslim Albanian population, while Serbs in those areas lived near the river mouths and mountain slopes, and both peoples inhabited other regions of the South Morava river basin.
As in the wider Toplica region, Kuršumlija also had an Albanian majority. These Albanians were expelled by Serbian forces in a way that today would be characterized as ethnic cleansing. According to the travels of M. Rakić, There were 127 villages in the Kuršumlija district, with Kuršumlija being the only town. After the Serbo-Ottoman war in 1878, the town remained completely vacant, and the Muslims who left the region were Albanians. It is estimated that approximately 17,604 Albanians left the Kuršumlija district during this time.
Kuršumlija was bombed on multiple occasions during the 1999 NATO bombing of Yugoslavia. The Yugoslav army barracks were struck by NATO bombs on 24 March 1999, after which nine officers and two soldiers were killed. A total of 41 soldiers were injured in the same bombing that night. On 12 April 1999, six civilians were killed in Merdare from NATO airstrikes on the border of Kuršumlija and Podujevo.
Settlements
Aside from the town of Kuršumlija, the following villages comprise the municipality of Kuršumlija:
The municipality of Kuršumlija includes one urban and 89 rural settlements. As of 2022 census, the municipality has a population of 15,905 inhabitants. As of 2011 census, the municipality of Kuršumlija has 6,962 households with 2,76 members on average, while the number of homes is 11,374.
The religious structure of the municipality is predominantly Serbian Orthodox (18,764), with minorities like Atheists (22), Muslims (17), Catholics (14) and others. Most of the population speaks Serbian (18,687).
The composition of population by sex and average age:
Male - 9,862 (41.54 years) and
Female - 9,351 (44.43 years).
A total of 7,356 citizens (older than 15 years) have secondary education (44.8%), while 1,606 citizens have higher education (9.8%). Of those with higher education, 898 (5.5%) have university education.
The following table gives a preview of total number of registered people employed in legal entities per their core activity (as of 2022):
Activity
Total
Agriculture, forestry and fishing
162
Mining and quarrying
3
Manufacturing
1,118
Electricity, gas, steam and air conditioning supply
72
Water supply; sewerage, waste management and remediation activities
93
Construction
154
Wholesale and retail trade, repair of motor vehicles and motorcycles
409
Transportation and storage
281
Accommodation and food services
125
Information and communication
34
Financial and insurance activities
21
Real estate activities
-
Professional, scientific and technical activities
92
Administrative and support service activities
56
Public administration and defense; compulsory social security
437
Education
343
Human health and social work activities
427
Arts, entertainment and recreation
57
Other service activities
63
Individual agricultural workers
155
Total
4,102
Gallery
St. Nicholas Monastery
St. Nicholas Monastery
St. Nicholas Monastery
Orthodox Church Irinej
Kuršumlija Railway station
Panorama of Kuršumlija
Notable people
Mara Branković, of Serbian royal family Branković, died in Kuršumlija
The most notable Grand Prince of Serbia, Stefan Nemanja, established his first capital, Bele Crkve, near the location of today's Kuršumlija in 1166–1172. His wife, Grand Princess Anastasia (Ana), died and was buried here as a nun, St. Anastasia Nemanjic.
Sultania Mara, daughter of DespotĐurađ Branković, later wife of the Ottoman EmperorMurad II, and step mother of Emperor Mehmed II also at the end of her life came to live here as a nun in monastery of Holy Mother of God, where she made a fortress called Mara Tower. She died in around 1487.
Momčilo Đokić, He played a total of 13 matches for the Yugoslavia national football team. His debut was on 13 April 1930, against Bulgaria, in Belgrade, a 6–1 win, and his fairway match was on 13 December 1936, in Paris against France, a 0–1 loss. He played all the matches at the 1930 FIFA World Cup in Uruguay.
Žarko Dragojević, director, born in Kuršumlija, professor at the Faculty of Drama at the University of Belgrade. He is director of several notable films, including Kuća pored pruge (House by the tracks) and Noć u kući moje majke (Night in my mother's house). He also directed many documentaries, among them series on Serbian monasteries for the Serbian national broadcaster (RTS).
Vojin Šulović, academician, humanist, doctor of gynaecology. 7 July and October awards of city of Belgrade winner. Also Serbian medical society award winner and Serbian warrior medallist. Smederevo and Kuršumlija municipality freeman.
^Uka, Sabit (2004). Jeta dhe veprimtaria e shqiptarëve të Sanxhakut të Nishit deri më 1912 [Life and activity of Albanians in the Sanjak of Nish up to 1912]. Verana. pp. 244–45; ISBN9789951864527. "Eshtë, po ashtu, me peshë historike një shënim i M. Gj Miliçeviqit, i cili bën fjalë përkitazi me Ivan Begun. Ivan Begu, sipas tij ishte pjesëmarrës në Luftën e Kosovës 1389. Në mbështetje të vendbanimit të tij, Ivan Kullës, fshati emërtohet Ivan Kulla (Kulla e Ivanit), që gjendet në mes të Kurshumlisë dhe Prokuplës. M. Gj. Miliçeviqi thotë: "Shqiptarët e ruajten fshatin Ivan Kullë (1877–1878) dhe nuk lejuan që të shkatërrohet ajo". Ata, shqiptaret e Ivan Kullës (1877–1878) i thanë M. Gj. Miliçeviqit se janë aty që nga para Luftës se Kosovës (1389). [12] Dhe treguan që trupat e arrave, që ndodhen aty, ata i pat mbjellë Ivan beu. Atypari, në malin Gjakë, nodhet kështjella që i shërbeu Ivanit (Gjonit) dhe shqiptarëve për t’u mbrojtur. Aty ka pasur gjurma jo vetëm nga shekulli XIII dhe XIV, por edhe të shekullit XV ku vërehen gjurmat mjaft të shumta toponimike si fshati Arbanashka, lumi Arbanashka, mali Arbanashka, fshati Gjakë, mali Gjakë e tjerë. [13] Në shekullin XVI përmendet lagja shqiptare Pllanë jo larg Prokuplës. [14] Ne këtë shekull përmenden edhe shqiptarët katolike në qytetin Prokuplë, në Nish, në Prishtinë dhe në Bulgari.[15].... [12] M. Đj. Miličević. Kralevina Srbije, Novi Krajevi. Beograd, 1884: 354. "Kur flet mbi fshatin Ivankullë cekë se banorët shqiptarë ndodheshin aty prej Betejës së Kosovës 1389. Banorët e Ivankullës në krye me Ivan Begun jetojnë aty prej shek. XIV dhe janë me origjinë shqiptare. Shqiptarët u takojnë të tri konfesioneve, por shumica e tyre i takojnë atij musliman, mandej ortodoks dhe një pakicë i përket konfesionit katolik." [13] Oblast Brankovića, Opširni katastarski popis iz 1455 godine, përgatitur nga M. Handžic, H. Hadžibegić i E. Kovačević, Sarajevo, 1972: 216. [14] Skënder Rizaj, T, K "Perparimi" i vitit XIX, Prishtinë 1973: 57.[15] Jovan M. Tomić, O Arnautima u Srbiji, Beograd, 1913: 13. [It is, as such, of historic weight in a footnote of M. Đj. Miličević, who says a few words regarding Ivan Beg. Ivan Beg, according to him participated in the Battle of Kosovo in 1389. In support of his residence, Ivan Kula, the village was named Ivan Kula (Tower of Ivan), located in the middle of Kuršumlija and Prokuple. M. Đj. Miličević says: "Albanians safeguarded the village Ivan Kula (1877–1878) and did not permit its destruction." Those Albanians of Ivan Kulla (1877–1878) told M.Đj. Miličević that they have been there since before the Kosovo War (1389). And they showed where the bodies of the walnut trees were, that Ivan Bey had planted. Then there to Mount Đjake, is the castle that served Ivan (John) and Albanians used to defend themselves. There were traces not only from the XIII and XIV centuries, but the XV century where we see fairly multiple toponymic traces like the village Arbanaška, river Arbanaška, mountain Arbanaška, village Đjake, mountain Đjake and others. In the sixteenth century mentioned is the Albanian neighborhood Plana not far from Prokuple. [14] In this century is mentioned also Catholic Albanians in the town of Prokuplje, Niš, Priština and in Bulgaria.[15].... [12] M. Đj. Miličević. Kralevina Srbije, Novi Krajevi. Beograd, 1884: 354. When speaking about the village Ivankula, its residents state that Albanians were there from the Battle of Kosovo in 1389. Residents of Ivankula headed by Ivan Beg are living there since the XIV century and they are of Albanian origin. Albanians belong to three religions, but most of them belong to the Muslim one, after Orthodoxy and then a minority belongs to the Catholic confession. [13] Oblast Brankovića, Opširni katastarski popis iz 1455 godine, përgatitur nga M. Handžic, H. Hadžibegić i E. Kovačević, Sarajevo, 1972: 216. [14] Skënder Rizaj, T, K "Perparimi" i vitit XIX, Prishtinë 1973: 57. [15] Jovan M. Tomić, O Arnautima u Srbiji, Beograd, 1913: 13.]"
^Geniş, Şerife; Maynard, Kelly Lynne (2009). "Formation of a Diasporic Community: The History of Migration and Resettlement of Muslim Albanians in the Black Sea Region of Turkey: Middle Eastern Studies: Vol 45, No 4". Middle Eastern Studies. 45 (4): 556–57. doi:10.1080/00263200903009619. S2CID143742189. Using secondary sources, we establish that there have been Albanians living in the area of Nish for at least 500 years, that the Ottoman Empire controlled the area from the fourteenth to nineteenth centuries which led to many Albanians converting to Islam, that the Muslim Albanians of Nish were forced to leave in 1878, and that at that time most of these Nishan Albanians migrated south into Kosovo, although some went to Skopje in Macedonia.; pg. 557. It is generally believed that the Albanians in Samsun Province are the descendants of the migrants and refugees from Kosovo who arrived in Turkey during the wars of 1912–13. Based on our research in Samsun Province, we argue that this information is partial and misleading. The interviews we conducted with the Albanian families and community leaders in the region and the review of Ottoman history show that part of the Albanian community in Samsun was founded through three stages of successive migrations. The first migration involved the forced removal of Muslim Albanians from the Sancak of Nish in 1878; the second migration occurred when these migrants' children fled from the massacres in Kosovo in 1912–13 to Anatolia; and the third migration took place between 1913 and 1924 from the scattered villages in Central Anatolia where they were originally placed to the Samsun area in the Black Sea Region. Thus, the Albanian community founded in the 1920s in Samsun was in many ways a reassembling of the demolished Muslim Albanian community of Nish…. Our interviews indicate that Samsun Albanians descend from Albanians who had been living in the villages around the city of Nish… pp. 557–58. In 1690 much of the population of the city and surrounding area was killed or fled, and there was an emigration of Albanians from the Malësia e Madhe (North Central Albania/Eastern Montenegro) and Dukagjin Plateau (Western Kosovo) into Nish.
^Luković, Miloš (2011) "Development of the Modern Serbian state and abolishment of Ottoman Agrarian relations in the 19th century", Český lid. 98. (3): 298. "During the second war (December 1877—January 1878) the Muslim population fled towns (Vranya (Vranje), Leskovac, Ürgüp (Prokuplje), Niş (Niš), Şehirköy (Pirot), etc.) as well as rural settlements where they comprised ethnically compact communities (certain parts of Toplica, Jablanica, Pusta Reka, Masurica and other regions in the South Morava River basin). At the end of the war these Muslim refugees ended up in the region of Kosovo and Metohija, in the territory of the Ottoman Empire, following the demarcation of the new border with the Principality of Serbia. [38] [38] On Muslim refugees (muhaciri) from the regions of southeast Serbia, who relocated in Macedonia and Kosovo, see Trifunovski 1978, Radovanovič 2000."
^Bataković, Dušan T. (2007). Kosovo and Metohija: living in the enclave, Serbian Academy of Sciences and Arts, Institute for Balkan Studies. p. 35; retrieved 22 June 2011; "Prior to the Second Serbo-Ottoman War (1877-78), Albanians were the majority population in some areas of Sanjak of Nis (Toplica region), while from the Serb majority district of Vranje Albanian-inhabited villages were emptied after the 1877-1878 war"
^Bataković, Dušan T. (2007). Kosovo and Metohija: living in the enclave. Serbian Academy of Sciences and Arts, Institute for Balkan Studies. p. 35; retrieved 22 June 2011. "Prior to the Second Serbo-Ottoman War (1877-78), Albanians were the majority population in some areas of Sanjak of Nis (Toplica region), while from the Serb majority district of Vranje Albanian-inhabited villages were emptied after the 1877-1878 war"
^Turović, Dobrosav (2002). Gornja Jablanica, Kroz istoriju. Beograd Zavičajno udruženje. pp. 87–89.
^Uka, Sabit (2004). Gjurmë mbi shqiptarët e Sanxhakut të Nishit deri më 1912 [Traces on Albanians of the Sanjak of Nish up to 1912]. Verana. p. 155; ISBN9789951864527; "Në kohët e sotme fshatra të Jabllanicës, të banuara kryesisht me shqiptare, janë këto: Tupalla, Kapiti, Gërbavci, Sfirca, Llapashtica e Epërrne. Ndërkaq, fshatra me popullsi te përzier me shqiptar, malazezë dhe serbë, jane këto: Stara Banja, Ramabanja, Banja e Sjarinës, Gjylekreshta (Gjylekari), Sijarina dhe qendra komunale Medvegja. Dy familje shqiptare ndeshen edhe në Iagjen e Marovicës, e quajtur Sinanovë, si dhe disa familje në vetë qendrën e Leskovcit. Vllasa është zyrtarisht lagje e fshatit Gërbavc, Dediqi, është lagje e Medvegjes dhe Dukati, lagje e Sijarinës. Në popull konsiderohen edhe si vendbanime të veçanta. Kështu qendron gjendja demografike e trevës në fjalë, përndryshe para Luftës se Dytë Botërore Sijarina dhe Gjylekari ishin fshatra me populisi të perzier, bile në këtë te fundit ishin shumë familje serbe, kurse tani shumicën e përbëjnë shqiptarët. [In contemporary times, villages in the Jablanica area, inhabited mainly by Albanians, are these: Tupale, Kapiti, Grbavce, Svirca, Gornje Lapaštica. Meanwhile, the mixed villages populated by Albanians, Montenegrins and Serbs, are these: Stara Banja, Ravna Banja, Sjarinska Banja, Đulekrešta (Đulekari) Sijarina and the municipal center Medveđa. Two Albanian families are also encountered in the neighborhood of Marovica called Sinanovo, and some families in the center of Leskovac. Vllasa is formally a neighborhood of the village Grbavce, Dedići is a neighborhood of Medveđa and Dukati, a neighborhood of Sijarina. So this is the demographic situation in question that remains, somewhat different before World War II as Sijarina and Đulekari were villages with mixed populations, even in this latter settlement were many Serb families, and now the majority is made up of Albanians.]"
^Blumi, Isa (2013). Ottoman refugees, 1878–1939: migration in a post-imperial world. A&C Black, pg. 50; ISBN9781472515384; "As these Niš refugees waited for acknowledgment from locals, they took measures to ensure that they were properly accommodated by often confiscating food stored in towns. They also simply appropriated lands and began to build shelter on them. A number of cases also point to banditry in the form of livestock raiding and "illegal" hunting in communal forests, all parts of refugees’ repertoire... At this early stage of the crisis, such actions overwhelmed the Ottoman state, with the institution least capable of addressing these issues being the newly created Muhacirin Müdüriyeti... Ignored in the scholarship, these acts of survival by desperate refugees constituted a serious threat to the established Kosovar communities. The leaders of these communities thus spent considerable efforts lobbying the Sultan to do something about the refugees. While these Niš muhacir would in some ways integrate into the larger regional context, as evidenced later, they, and a number of other Albanian-speaking refugees streaming in for the next 20 years from Montenegro and Serbia, constituted a strong opposition block to the Sultan’s rule."; pg. 53; "One can observe that in strategically important areas, the new Serbian state purposefully left the old Ottoman laws intact. More important, when the state wished to enforce its authority, officials felt it necessary to seek the assistance of those with some experience, using the old Ottoman administrative codes to assist judges make rulings. There still remained, however, the problem of the region being largely depopulated as a consequence of the wars... Belgrade needed these people, mostly the landowners of the productive farmlands surrounding these towns, back. In subsequent attempts to lure these economically vital people back, while paying lip-service to the nationalist calls for "purification", Belgrade officials adopted a compromise position that satisfied both economic rationalists who argued that Serbia needed these people and those who wanted to separate "Albanians" from "Serbs". Instead of returning to their "mixed" villages and towns of the previous Ottoman era, these "Albanians," "Pomoks," and "Turks" were encouraged to move into concentrated clusters of villages in Masurica, and Gornja Jablanica that the Serbian state set up for them. For this "repatriation" to work, however, authorities needed the cooperation of local leaders to help persuade members of their community who were refugees in Ottoman territories to "return." In this regard, the collaboration between Shahid Pasha and the Serbian regime stands out. An Albanian who commanded the Sofia barracks during the war, Shahid Pasha negotiated directly with the future king of Serbia, Prince Milan Obrenović, to secure the safety of those returnees who would settle in the many villages of Gornja Jablanica. To help facilitate such collaborative ventures, laws were needed that would guarantee the safety of these communities likely to be targeted by the rising nationalist elements infiltrating the Serbian army at the time. Indeed, throughout the 1880s, efforts were made to regulate the interaction between exiled Muslim landowners and those local and newly immigrant farmers working their lands. Furthermore, laws passed in early 1880 began a process of managing the resettlement of the region that accommodated those refugees who came from Austrian-controlled Herzegovina and from Bulgaria. Cooperation, in other words, was the preferred form of exchange within the borderland, not violent confrontation."
Devil's Town
Devil's Town
Devil's Town
Devil's Town
Prolom Spa Center
Kuršumlija Spa Center Hotel
St. Nicholas Monastery
St. Nicholas Monastery
St. Nicholas Monastery
Orthodox Church Irinej
Kuršumlija Railway station
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Panorama of Kuršumlija
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