On the Orthodox holiday of Elevation of the Holy Cross (Krstovdan), in 1988, in the village of Grace, between Priština and Vučitrn in Kosovo and Metohija, an act was allegedly committed that was described as an unprecedented crime.
The word “crime” seems almost too mild to describe what was reported.
Twin baby girls, Radojka and Dragica Petrović, died shortly after birth and were buried in the village cemetery on July 4, 1988.
According to this account, five young Albanian men allegedly dug up the graves on Krstovdan in 1988. They removed the body of one of the twins, smashed the baby's skull, severed the little arms and legs from the body, and scattered the remains around the surrounding brush in what the author describes as a demonic and satanic act.
Around the opened grave, a child's skull, bones, parts of the rib cage, and the white cloth in which the baby had been wrapped in the coffin were reportedly found.
Adding to the tragedy, two Albanian villagers from Donje Stanovce were allegedly witnesses to the act. According to the text, they did not report what they had seen to the authorities and therefore became, in the author's words, accomplices through their silence.
When the grandfather, Stanko, went to the cemetery on the great Orthodox holiday of the Elevation of the Holy Cross to light candles for his grandchildren, he reportedly discovered the horrifying scene. Broken by grief, he turned to the authorities.
The text claims that although the names of the alleged perpetrators were known, and despite what it describes as evidence, testimony, and documentation, no one was punished for the crime.
According to the author, the Albanian authorities in the then autonomous province of Kosovo closed their eyes to the alleged crime committed by the young men. The author argues that this lack of punishment encouraged further crimes against the Serbian population.
The text further speculates that some of those responsible for the alleged desecration may later have committed other crimes against Serbs, possibly as members of the Kosovo Liberation Army (KLA), and even suggests that one of them could today hold a position within the institutions of Kosovo.
The article concludes with a broader accusation against Albanians as a people, claiming that hatred toward Serbs is supposedly inherent from birth and that this hatred is the motivation behind crimes committed against Serbs.