Vol.1, No 5, 1998 pp. 515 - 520
CONFERENCES
BORDERS AS A CHALLENGE TO INTERCULTURALISM
(Review of the IV International Annual Conference
of YSSSR)
In the month of May 1997, the fourth international conference of the
Yugoslav Society for the Scientific Study of Religion (YSSSR) was held
in Niška Banja Spa. This year's conference, dedicated to Ethnic, Religious
and Confessional Relations in the Balkans, was part of the macroproject
"Regional cultural co-operation in the Balkans" (14T07) (project leader
Prof. Lj. Mitrović), that is, part of the sub-project "Ethnic and confessional
relations in the Balkans" (project leader Prof. D. B. Đorđević), funded
by the Ministry of Science and Technology, Republic of Serbia, and conducted
at the Institute of Sociological Research at the Faculty of Philosophy,
which was one of the organisers of this conference.
The conference was greeted by: Prof. V. Ilić, Ph. D., Dean of the Faculty
of Philosophy in Niš and President of the Program committee of the Conference,
B. Stojković, Ph. D., president of the YSSSR, Lj. Mitrović, Ph. D., leader
of the project "Regional cultural co-operation in the Balkans", S. Karanović,
Secretary of the Federal board for the relation with religious communities,
D. Dragojlović, MA, Ministry of religions in the government of the Republic
of Serbia and V. Ćirić, Ph. D., vice-chancellor of the University of Niš.
The conference was international in its character, because many participants
from abroad (USA, UK, Bulgaria, Macedonia) gave their contribution, besides
numerous participants from all over Yugoslavia, who came from all the University
centers (Niš, Novi Sad, Podgorica, Priština, Beograd), to discuss the topic
from their various specific professional angles (theologists, political
scientists, historians, sociologists, psychologists,
philosophers, lawyers, economists, demographists, geographers...).
They were all gathered around the topic which is itself international,
since everywhere in the world there exist ethnic, religious and confessional
borders.
The project of this conference was based on the idea of establishing
such conditions as to make these borders the ones of connection, peaceful
co-existence and civilised life. By the realisation of such an idea, the
co-operation would be enhanced, and peaceful solutions to conflicts promoted.
The conference was organised through plenary sessions and work in sections,
followed by discussions. The three plenary sessions were introductory,
covering wider and more general subjects, presented in twelve papers. The
fourth plenary session, held on the last day of the Conference, where reports
from the Sections were presented, was an introduction to the general debate.
The Sections, formed around six thematic units, included 53 papers.
The "paradigms of Balkan conflicts" were discussed from various theoretical
and methodological positions.
The Balkans were described as an area where various influences meet
and dash, mix and intersect (East-West, Europe-Asia, Christianity-Islam,
Catholic-Orthodox). "The Balkan is the limes, in the original, ancient
Greek meaning of the word - it is at the same time a wall, a window and
a bridge connecting continents and cultures." (V. Vasić, B. Stojković).
Being such, it is constantly subject to conflicts of interests of Europe's
and world's leading powers; at the same time, it is an intersection of
the interrelated religious civilizations and religious cultures. It is
the most complex region in Europe, the bordering zone of big religious
systems: the orthodox, the catholic and the Muslim; besides, it is a 'zone
of transition', which became especially true by the end of the eighties,
when it saw dramatic falls of the "atheist socialism".
In the first plenary session, G. Fotev (Bulgaria) focused on the problems
which arise along the path from the attitude towards 'the other' in the
meaning of 'the hostile', 'the antagonistic other', to the constitution
of 'goodleighbourliness', pointing out that, for historical and geopolitical
reasons, there are neighbourhoods of various religious communities in the
Balkans. The specific interweaving of cultures in these parts V. Ilić saw
as related to the Orthodoxy, which in its mystic tradition condenses a
whole collection of traditionary, traditional, but also modern values that
make the common spiritual foundation upon which the regional cultural co-operation
in the Balkans should be based and developed. Discussing the geostrategic
aspects of encounters and conflicts of different religious cultures and
civilizations in the Balkans, Lj. Mitrović pointed out that they have both
the integrative and disintegrative power. D Dragojlović discussed the double
form and power of religion, in the context of viewing religious beliefs
as part of one's identity.
E. Barker (UK) presented a systematic analysis of the problem which
arose with the dramatic collapse of atheistic socialism at the end of the
1980s, since the Mother Churches of Eastern and Central Europe faced many
problems, once they were allowed to function without State interference.
Their problems were especially intensified by the competition from new
religious movements or 'cults'.
The second plenary session was mainly concerned with the question of
the paradigm of cultural and historical archetypes in the Balkans, related
to the religious diversity. N. Bogomilova Todorova (Bulgaria) paid special
attention to three dominant archetypes: 1. the archetype of oecumene, 2.
the archetype of yoke and liberation and 3. the archetype of powerful and
weak state-organization, with the prevailing idea that the inertia of the
cultural archetypes could be overcome through their rationalization and
by promoting universal values. It was in this diversity that J. Stevens
(USA) saw the proper role of religion in the making of the culture, pointing
out that the right way leads through religious peace, based on ethics.
The phenomena of confession, religious self-identification and inter-ethnic
distance were discussed by V. Vratuša-Žunjić. The very interesting results
of her empirical research conducted in former Yugoslavia at the end of
the eighties show that social distance between the members of three biggest
confessions in the Balkans, that is between the members of respective nationalities,
was very strongly expressed two years before the war broke out. The results
also show a very important fact - that it was not only religious differences
that caused the distance, but also the living conditions of both believers
and non-believers.
In the context of Balkan conflicts, rooted deeply in the totalitarian
and authoritarian heritage, but also in the powerful irrational components,
Z. Bidojević discussed current developments of the conflict within the
'newly created systems', pointing out that the disintegration of the realsocialist
party federations and the formation of independent nation-states resulted
in an inverted direction of social conflicts, which now lead from the military
to the class ones. All the post-realsocialist societies are constantly
on the verge of pathologization and barbarization of ethic conflicts or
conflicts based upon religious or para-religious premises.
The third plenary session offered a new standpoint from which the Balkans
can be viewed. From an original point of view, that is, the aspect of survival,
V. Vasić and B. Stojković defined the Balkan region in terms of 'bio-cultural
diversity' as one of the richest regions of the world. However, the modem
(post) industrial civilization is global, in expansion, and adverse to
all kinds of particularity and all forms of expression of biological and
socio-cultural (i.e. ethnic) diversity. This adversity, in the authors'
opinion, is the reason why the Balkans, despite this biological and cultural
diversity, and despite the 'diffusion and cross-fertilisation of influences'
still remain in isolation.
S. Nikolovski-Katin described the current developments in Macedonia,
discussing the data about the activities of the small religious communities
and groups. Although they are minor, in terms of the number of the believers,
religious objects, priests and clergymen, these religious communities are
anything but passive. Talking about ethnic changes in Yugoslavia, M. Rašević
analysed them in relation to the 'dichotomous reproductive model'. Namely,
the women of Albanian Muslim and Gypsy nationality have a markedly higher
level of fertility, which consequently leads to changes in the ethnic structure
of the population in favour of subpopulations with high fertility rate.
It is the different demographic development of various ethnic groups that
is seen as a factor of inhibition, especially so if we consider the fact
that high-fertility groups are characterized by cultures in which conservative
conscience, traditional norms and reluctance to changes are dominant.
Since the papers presented at the conference were indeed numerous,
only some of the problems discussed in Sections will be mentioned here.
Section One, with the topic Demographic and minority problems in the Balkans,
offered statistical and demographic data on the changes in the population
structure in this region, caused by spontaneous economical and political
processes, rather than by a well-organized demographic policy (M. Božić,
Č. Petrović). It also offered data on the ethnic structure of Yugoslav
population. According to 1991 population census, Serbs and Montenegrins
made two thirds of total population, while the remaining portion consisted
of numerous national minorities. The decreasing share of the first group
owing to the low birth rate on the one hand, and a highly growing share
of some nationalities (Albanians, Muslims and Gypsies) as a result of high
birth rate, together with the number of ethnic minorities which is a result
of the decomposition of former Yugoslavia, of the civil war and of the
creation of ethnonational states, should be taken as a serious warning.
(N. Raduški). Moreover, the penetration of the Albanian population into
Serbian ethnic territory has long been recognized as a problem, among others
by V. Čubrilović, who claimed this was the main threat to the survival
of the Serbs as a nation, primarily at Kosovo, where the Serbs have been
systematically persecuted (N. Dojčinović).
The Gypsy population was another subject that attracted much attention,
due to the fact that the majority of the members of this rather specific
nationality live in the region of the Balkans. Marginalization and collective
discrimination they have been experiencing are the main obstacle to their
integration into society and to establishing equality in social terms (D.
Marković). The gypsy population in Niš and in the surrounding suburban
and rural areas makes up the largest ethnic group, as the results of B.
Đurović's empirical research show; they have a very low level of self-awareness,
while the fact that the members of this ethnic group who live in the urban
area declared themselves as Gypsies of the Muslim confession, while those
living in rural areas declared themselves to be Serbs of the Orthodox religion
speak about their assimilation into the Serbian national and confessional
(Orthodox) body.
Although a very complex ethnic and confessional structure of the population
is characteristic of Yugoslavia as a whole, it is especially evident in
the region of Vojvodina, which underwent certain changes as a consequence
of the civil war in former Yugoslavia. Namely, various ethnic minorities
moved in, especially in the period of economic and political sanctions
against FR Yugoslavia. At the same time, many Serb refugees immigrated
from Croatia and Bosnia-Hertzegovina, thus increasing the Serb share in
the total population (S. Kicošev). Still, Vojvodina is the region with
the highest share of interethnic marriages (M. Petrović), which indicates
a high level of ethnic tolerance in this region.
Section Two was dedicated to Orthodoxy in the Balkans. The discussion
was initiated by a very inoperative philosophical actualization of the
Byzantine heritage, as an attempt of the revival of traditional values
(A. Nikitović). Lj. Milosavljević questioned the aim and meaning of the
bogumili destruction of the basic values of the Byzantine civilisation.
The undoubtedly important role that Orthodoxy has played in the Balkans
is seen as a factor of both integration and disintegration of nations in
this region (M. Jevtić). Another question scientifically provocative is
the status and role of the national Orthodox Churches by the end of this
century, when some of the Balkan states (Serbia in the first place) were
'threatened in the geopolitical, cultural and ecclesiastical sense' (M.
Nemanjić) Isyhasm was pointed out as the crucial factor in forming the
spiritual and religious shape of the Balkan peoples, being the dominant
mystic stream in Orthodox Church (S. Stojanović).
The problem of religious tolerance was analysed through an empirical
research (S. Markov, S. Jovović) which investigated the attitudes of young
people in confessionally homogenous and in multi-national and multi-confessional
areas. Its results show that the conflicts in former Yugoslavia resulted
in various manifestations of intolerance, religious too.
Most of the papers in Section Three - Ethnic and religious relations
in the Balkans, focused on the phenomenon of identity. In an outstanding
rhetoric style, V. Cvetković pointed out that contemporary Serbia, playing
the role of Yugoslav Piemont, was a political field where Serbian (ethnic,
conservative, orthodox) identity collided with Yugoslav (civil, progressive,
atheist) identity. In spite of the unquestionable differences, these identities
have common features - they are both exclusive, romantic, Slavophil, Caesarean,
both have an illusion of self-sufficiency or a 'separate-independent' historical
way, and both of them lack a truly democratic political project that would
bring the principles of the national and the civic into harmony.
Serb cultural identity, which was formed through constant struggle
and historical clashes, is inseparable from the Byzantine tradition, the
traditional Serb culture based on Orthodoxy and patriarchal consciousness
(D. Pantić). Into this context, D. B. Đorđević skilfully interweaves a
short sociological story about confessional identification, pointing out
the difference between this phenomenon and congenial ones (such as confessional
mentality, religiosity, ethnic identification, nationalism, patriotism,
etc.) The author attempted to point to complex relations of confessional
identification with ethnic and religious relations in the Balkan peoples
and ethnic groups. Ž. Sučurlija drew attention to the fact that, since
most Yugoslav nations have common ethnic origins, it is necessary to distinguish
the 'ethnic' from the 'national', not withstanding that Yugoslav nations
exhibit a high level of identification regarding the religious and the
national.
An interesting pattern in the investigation of the influence that national
literature has in the forming of national identity was offered by D. Žunić,
whose general point was that the epoque of Romanticism played a crucial
role in the constitution of the national identities of the Balkan nations.
Section four focused on Religion, politics and democracy. Two fundamental
processes extremely important for the confessional relations in the Balkans
were the main topic in this Section. These are the processes of democratisation
and revitalization of religion (S. Zečević). The former is a world process,
based on the ideals of equality and freedom. The latter is specific to
the former socialist countries. The revival of the traditional religion
and the liberal political religion, as important elements of the Balkan
political culture, did not, however, fulfil the expectations of common
people (V. Butigan) The fact that religiosity is 'gaining momentum' was
seen as a sign of the growing importance of religion as a factor of social
and political cohesion, but also a very dominant determinant of social
disintegration, since it can promote democratization, pluralism, universalism,
tolerance, but can also cause social disintegration, conflicts, retrograde
orientation, authoritarianism etc. J. Vujović-Brdarević examines the condition
for the development of a 'civil religion' which would have a cohesive effect
in markedly pluriconfessional and multinational environment. The issues
such as the role of a democratic state in solving the conflicts in ethnoreligious
communities were also discussed in this section (Z.Avramović), as well
as the role of particular 'social genotypes' in the process of the transformation
of the society. Namely, although all the postsocialist states share a number
of common characteristics as a foundation of their transition, the 'algorithm
of transition' is still conditioned by specific historical national factors
as well (M. Sekulović).
Section five - Religion and culture was centered around another type
of discourse; the universal. The central issues included the possibilities
of overcoming national, ethnic and religious differences through a re-affirmation
of universal values, which could enhance the co-operation between the Balkan
communities. (S. Deletić, P. Bubanja). Another important issue discussed
in this section was the one of ethnic and religious identity. In the opinion
of D. Koković, it is necessary to define this identity as 'an irreplaceable
record of the universal over the individual, a unique testimony of the
human essence and something peculiar to man', of the 'unique "I" which
is responsible to testify for the benefit of the universal' .
Section six focused on Orthodoxy and other religions and cultures in
the Balkans. Anachronistic and retrogressive historical processes in the
Balkans at the very end of the XX century do not correspond to the integration
processes in Europe and in the world. Balkan nations are not ready for
these processes, either concerning economy or politics. In the opinion
of M. Stojković, that is just one of the Balkan 'constants' - retrograde
and anachronistic processes.
Balkan spirit, although permeated by great civilisations and cultures,
religions and life philosophies - Orthodoxy, Catholicism and Islam, 'takes'
other religions and cultures well, too. It is beyond any doubt that Islam
has remarkable influence in the Balkans, while in Yugoslavia, especially
in its southern parts, the traces of the Osmanly empire are still obvious.
An analysis of these traces was preliminary for the research undertaken
by V. Nešić, in order to establish the dimensions in which the global notions
of Europe and Islam come closest to each other, on the one hand, or are
the farthest apart, on the other, in people's concepts, attitudes and prejudices.
Through an analysis of various branches of Protestantism, which are,
generally speaking, more easily and widely accepted in the north-west parts
of the Balkans (Z. Kuburić), attention is drawn to some of the aspects
of Protestantism in Yugoslavia, and to the activities of Protestant communities
here, 'Passivity in the social life' and missionary work of Protestant
communities may often lead to religious intolerance, especially on the
part of traditional religious communities (T. Branković).
Considering the growing importance of the contemporary computer network
communications on the one hand, and the fact that the interest in this
topic is rather low while the ignorance in the religious matters is rather
high, on the other hand, D. Valić-Nedeljković suggested that it might be
very useful to join the computer network communications in order to promote
scientific research results on religion, which could help establishing
religious tolerance on a much wider scale.
Finally, this part of the conference was concluded by the moderators'
reports on the work in the six sections, followed by general debate and
the conference was proclaimed closed.
* * *
To round up this review, it can be concluded that the topic of the Conference
was covered thoroughly and from different angles. The papers offered thorough,
systematic and analytic discussion and conclusions that embody some really
original and new ideas, all aimed at finding new bands that could bring
Balkan peoples closer to one another. Main barriers to ethnic, religious
and confessional connections in the Balkans having been established theoretically,
an attempt was made to revive the spirit of tolerance, love and respect;
universal values (human life, freedom); the spirit of sharing - all these
permeated the humane discourse of the Conference. As an alternative to
the current 'paranoid' state of affairs concerning ethnic, religious and
confessional relations, what the participants of this conference offered
was the concept of the 'democratic national state' in which the national
and the civic would not be mutually exclusive. These attempts are doubtlessly
a noteworthy contribution.
This creative spirit that characterized the work of the conference
could also be felt in the accompanying activities, in socializing and entertainment,
so that the final conclusion the participants made after the conference
was that this kind of professional co-operation should be continued in
the future.
Dragana Stjepanović Zaharijevski
Faculty of Philosophy, Niš
