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• W343255647 abstract "Much has been written about how ethnoreligious animosity in the post-Tito era replaced the relatively successful interethnic relationships in the former Yugoslavia during the Tito era. Most analyses have dealt with the international, political, social, economic, and even religious factors leading to the violent dismemberment of that federation, but insufficient attention has been given to the development of enemy images based on a theological perspective. Since at this conference all participants have a religious affiliation or perspective, I will try to provide some theological points along with some common-sense observations. One of the central affirmations of my theological tradition (Protestant Christian) is that God created with the potential for personal fulfillment in societal harmony but that human beings characteristically undermine God's intentions for through our unceasing inclination to sin. We quickly become estranged not only from God but also from human beings and even from ourselves. This proclivity for estrangement or alienation expresses itself most frequently in our self-destructiveness, as well as the harm inflict on others, both those whom know and those whom do not. Such destructiveness grows exponentially in times of crises, and there have been many crises in the Balkans--at least five major ones in the twentieth century. During times of crises our self-centeredness prompts to seek allies as a means of more effective self-defense, in the hope of destroying those whom believe threaten our identity and existence. In post-World War II Yugoslavia the problem of individual identity has never been addressed effectively because of the emphasis on the socialist collective. The identity of the social construct called Yugoslavia was never resolved because of the conflict between the traditional national and religious identities, which the regime tried to weaken. The construction of a transnational Yugoslav identity was never really completed, except partially and sporadically in Bosnia and Herzegovina. A socialist, nonaligned, self-managed alliance of nations and nationalities that the Titoist regime promoted lost appeal as a defining identity by the late 1980's, when Communism imploded throughout Eastern Europe. As Reinhold Niebuhr in his Moral Man and Immoral Society pointed out, individuals are capable of transcending their self-centeredness and may repent of sin, but generally this is not the case with societies: In every human group there is less reason to guide and to check impulse, less capacity for self-transcendence, less ability to comprehend the needs of and therefore more unrestrained egoism than the individuals, who compose the group, reveal in their personal relationships. The inferiority of the morality of groups to that of individuals is due in part to the difficulty of establishing a rational social force which is powerful enough to cope with the natural impulses by which society achieves its cohesion; but in part it is merely the revelation of a collective egoism, compounded of the egoistic impulses of individuals, which achieve a more vivid expression and a more cumulative effect when they are united in a common impulse than when they express themselves separately and [discretely]. (1) The peoples of the former Yugoslavia had a much more difficult time dealing with the collective other than with the individual other. To oversimplify, in pre-communist times a variety of animosities existed between us and others. This division may have been on religious grounds as Orthodox, Catholics, and Muslims treated each as alien others with whom, at best, could form individual friendships, but collectively we are right and they are wrong. At best can attempt to alter them by incorporating them into us. …" @default.
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• W343255647 date "2002-01-01" @default.
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• W343255647 title "Religiously Inspired Reconciliation in Bosnia and Herzegovina: Introductory Remarks" @default.
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