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Osanna of Cattaro, known in South Slavic sources as Ozana Kotorska, was born in 1493 in the village of Relezi in the hinterland of the Bay of Kotor, in what is now Montenegro. She belonged to an Orthodox Christian family of Serbian origin, the Kosić family, and was baptized with the name Jovana. The district of her childhood lay between the remaining Montenegrin-Zetan principalities, the Ottoman advance into the western Balkans, and the Venetian maritime empire that held the fortified coastal city of Cattaro (Kotor). In her early teens she left the mountain village and entered service in a Catholic household in Kotor, then a Latin-rite commune of the Republic of Venice. There she was instructed in the Catholic faith, converted from Orthodoxy, and took the name Osanna, a name already associated with Dominican piety.

Drawn to a life of prayer and penance, she was received into the Third Order of Saint Dominic and lived for a time as a tertiary in the city. Seeking a stricter enclosure, she obtained permission to become an anchoress. A small cell was built against the church of Saint Paul in Kotor, and she was enclosed there according to the medieval custom of reclusion, remaining in that cell for the rest of her life. From it she kept a rule of fasting, silence, and liturgical prayer, receiving the sacraments through a window that also allowed her to speak with those who came for counsel. She became known in Kotor as a woman of intense prayer and as a spiritual adviser to clergy and townspeople.

Later hagiographical accounts, compiled in the decades after her death and used in the modern beatification process, attribute to her visions of Christ, the Virgin Mary, and the saints, together with warnings and intercession for the city in times of danger. Sixteenth-century Kotor faced recurrent plague, earthquake, and the threat of Ottoman attack, including the crisis of 1539 associated with the fleets of Hayreddin Barbarossa, when nearby Castelnuovo (Herceg Novi) fell and Kotor itself was endangered. Local Catholic tradition holds that Osanna urged repentance and prayer and that the city credited its deliverance in part to her intercession. Such claims belong to the pious literature of the period and cannot all be independently verified, but they explain the strength of her cult among the Catholic population of the Bocche di Cattaro. She lived through the years of the Council of Trent, when the Latin Church was defining itself in relation both to Protestantism and to the Orthodox East, a setting that gave added weight to her conversion and her Dominican spirituality.

Osanna died in her anchorhold on 27 April 1565 and was buried in the church of Saint Paul. Veneration at her tomb began soon afterward. The Dominicans and the civic and ecclesiastical authorities of Kotor promoted her memory, which survived the later Venetian period, the Napoleonic occupation, and Austrian rule in Dalmatia. Her remains were later transferred and are kept in the Church of Saint Mary in Kotor, which became the principal shrine of her cult. In 1927 Pope Pius XI confirmed that ancient cult, an act that in the practice of the time constituted beatification. She was not subsequently canonized. Her feast is observed on 27 April. She is invoked as a patron of the city of Kotor and remains an important figure for the local Catholic community, at a frontier long marked by the meeting of Latin, Orthodox, and Ottoman worlds.

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