Religious Separation And Political Intolerance In Bosnia Herzegovina

Mitja Velikonja has written a comprehensive survey that examines how religion has interacted with other aspects of Bosnia-Herzegovina's history. Velikonja sees the former Ottoman borderland as a distinct cultural and religious entity where three major faiths -- Islam, Catholicism, and Orthodoxy -- managed to coexist in relative peace. It is only during the past century that competing nationalisms have led to persecution, ethnic cleansing, and mass murder. Emphasizing the importance of religion to nationalism as a symbol of collective identity that strengthens national identity, Velikonja notes that religious groups have a tendency to become isolated from one another. He believes Bosnia-Herzegovina was unique in its sarlikost, or diversity, because while religion defined ethnic communities there and kept them separate, it did not create a culture of intolerance. Rather than suppressing one another, the region's ethno-religious groups learned to cooperate and mediate their differences -- useful behavior in an area that served as buffer between East and West for most of its history. Velikonja believes that Bosnians went beyond tolerance to embrace synthetic, eclectic religious norms, with each religious group often borrowing customs and rituals from its rivals. Rather than the extreme orthodoxy evident elsewhere in Europe, Bosnia became the home of heterodoxy. Sadly, nationalism changed all that, and the area became the scene of systematic persecution, forced conversion, and mass slaughter. Velikonja considers the misfortunes suffered by the Bosnians during the 1990s as largely the result of actions by their neighbors and local militants and inaction by the international community.But he also sees the tragedy that unfolded as the result of the exploitation of ethno-religious differences and myths by Serbian chauvinists and Croatian nationalists. Despite the tragedy that overwhelmed Bosnia-Herzegovina

(Ab)use of religion as a political means to an end: the achievement of nationalist political goals, analyzing 'how' through which mechanisms this phenomenon has been and still is practiced in South-Eastern Europe.

Velikonja sees the former Ottoman borderland as a distinct cultural and religious entity where three major faiths—Islam, Catholicism, and Orthodoxy—managed to coexist in relative peace. It is only during the past century that competing nationalisms have led to persecution, ethnic cleansing, and mass murder. Here, he presents a comprehensive survey that examines how religion has interacted with other aspects of BosniaHerzegovina's history.

This volume brings together a distinguished group of thinkers, working in ethics, religion and history, to explore moral and religious issues that underlie the violence in Bosnia. ********************************************************* This volume brings together a distinguished group of thinkers to explore the moral and religious issues that underlie the violence and atrocities in Bosnia. From diverse academic and philosophical perspectives, the works of Jean Bethke Elshtain, James Turner Johnson, Michael Sells, John Kelsay, and G. Scott Davis will inform not just scholars of ethics, politics and religion, but everyone concerned with the prospects for justice in the post Cold War world.

This volume explores the ways in which lived religion encourages and contributes to conflicts, as well as fosters tolerance, in the interlocking rural, urban, and virtual social spheres. Through ten case studies with vast geographical and religious variation, the contributors address some of the shortcomings in analyses of the relationship between religion and (in)tolerance and offers a theoretically and empirically more nuanced understanding of the micro-politics of (in)tolerance and the roles of lived religion in it. The book argues that (in)tolerance and its connection to religion cannot be fully understood unless analyzed from below, which means that the focus needs to be not only on public institutions or religio-political spaces but also on (in)tolerance of ordinary people and their performativity, practices, and interests in non-institutionalized spaces. This showcases the ambiguous interconnectedness of lived religion and (in)tolerance. Lived Religion and the Politics of (In)Tolerance will be of interest to students and scholars interested in lived religion, the relationship between politics and religion, and those working in cross-cultural dialogue and through an anti-racism, and anti-violence lens.

This volume examines the political engagement of religious associations in the post-socialist countries of Central and Southeastern Europe, with a focus on revelations about the collaboration of clergy with the communist-era secret police, intolerance, and controversies about the inclusion of religious instruction in the schools.

In July 1995, the Army of the Serbian Republic killed some 8,000 Bosnian men and boys in and around the town of Srebrenica--the largest mass murder in Europe since World War II. Surviving the Bosnian Genocide is based on the testimonies of 60 female survivors of the massacre who were interviewed by Dutch historian Selma Leydesdorff. The women, many of whom still live in refugee camps, talk about their lives before the Bosnian war, the events of the massacre, and the ways they have tried to cope with their fate. Though fragmented by trauma, the women tell of life and survival under extreme conditions, while recalling a time before the war when Muslims, Croats, and Serbs lived together peaceably. By giving them a voice, this book looks beyond the rapes, murders, and atrocities of that dark time to show the agency of these women during and after the war and their fight to uncover the truth of what happened at Srebrenica and why.

This book shows how current and future research on the social history of the Balkans can be integrated into a broader European framework. The contributions look at a range of methodological and empirical issues, and the theme that links the various studies is that of the contrasting, yet, at the same time, entangled ideas of the Balkans as a "mental map" and of Southeast Europe as an "historical region." (Series: Studies on South East Europe - Vol. 10)