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The Holocaust and the European Philosophical Tradition

Emanuel L. Paparella, Ph.D.

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I am quite sure that the European crisis has its roots in a mistaken rationalism”–Edmund Husserl, University of Prague, 1935)

Modern Western Civilization presents us with a Janus-like face: On one side Renaissance Humanism which begins in Italy in the 14th century with Petrarch, on the other side Enlightenment Rationalism which begins in France in the 17th century with Descartes.

After Descartes, there is a dangerous tendency to separate the two cultural phenomena and consider Humanism either anachronistic, or superseded. The inevitable result has been sheer confusion in the area of cultural identity; consequently, at this critical juncture of the new polity called European Union, there is talk of a “democratic deficit,” that democracy that is integral part of Western Civilization.

We are in urgent need of cultural guides to show us how to better harmonize the two above mentioned phenomena. One such guide is Emmanuel Lévinas’ humanistic philosophy. In as much as it challenges the Western rationalistic philosophical tradition, it is extremely important for the emergence of a renewed European cultural identity. It explores in depth the threats to the authentic cultural identity of Europe, how modalities of thinking powerfully affect other ideas and shape a whole cultural milieu, sometimes with less than desirable consequences.

A few background biographical details may be useful to better understand Lévinas. He was born in Lithuania in 1902. In 1923 he moves to Strasbourg to study under Husserl and writes a doctoral dissertation on his philosophy. There, he also comes in contact with Heidegger’s philosophy. The dissertation on Husserl’s phenomenology gets published in France in 1930 and reveals that, even at this early stage, Lévinas is beginning to take his distance from Heidegger. He enlisted in the French army, was captured in 1940 and spent the remaining five years of the war in two prisoner-of-war camps.

Upon being liberated he returns to Lithuania and finds-out that his parents and siblings had been killed by the Nazis, while his wife, whom he had left behind in Paris, had survived thanks to the help of French nuns who hid her. He became a teacher and administrator in an institute for Jewish education in Paris (l’alliance Uneversel Juif); there he begins to study traditional Jewish texts under the directorship of the Talmudic sage Mordechai Shoshani to whom the Nobel laureate for peace Elie Wiesel (who also studied with him) devotes a chapter in Legends of Our Time.

In 1961 Lévinas defends the first of his two major philosophical works (Totality and Infinity) before the philosophy faculty of the Sorbonne becoming a professor of philosophy. His second major work bears the title of Otherwise than Being or Beyond Essence.

Those are the basic events that dramatically change Lèvinas’ thinking. Prior to World War II he had merely criticized elements of 20th century Western thought; afterward he begins to attack the whole European philosophical tradition, especially its culmination in Heidegger’s thought, for what he considers its indifference to the ethical and its “totalizing of the other.” He begins to indict western philosophers in general for an uncritical reliance on vast concepts, such as Hegel’s “Spirit,” or Heidegger’s “Being,” which assimilate countless individuals to rational processes, thus negating their individuality.

To be sure Kierkegaard had also criticized this Hegelian tendency, countering it with his existentialist philosophy. Those who understood his critique only too well, promptly proceeded to relegate his thought to the theological within a false dichotomy (shown absurd by Thomas Aquinas way back in the 13th century) of philosophy/theology, thus insuring that Kierkegaard would never be as influential as a Hegel or a Heidegger.

In any case, Lévinas too argues that this taken-for-granted totalizing mode of doing philosophy in the West denies the face-to-face reality in which we—philosophers included—interact with persons different from ourselves. He argues that this “face-to-face” realm is not the same thing as the realm of abstract concepts. It possesses its own texture which is primarily an ethical one.

In this domain we are challenged by “the otherness of the other person.” It is this “otherness,” which is an integral characteristic of human life, but the Western philosophical tradition has overlooked and even negated it, thus contributing to the dehumanization of Man.

Lévinas’ life and thinking were deeply affected by the trauma of the Nazi genocide, better known as the Holocaust. But what is unique about his thinking is that it refuses to make those monstrous events its core subject matter. In other words, one cannot easily insert Levinas within the tradition of confessional writers. As Derrida, who admired Lévinas’ philosophy, aptly expressed it once: the danger of naming our monstrosities is that they become our pets. That is to say, Levinas refuses to name the monsters lest they become our familiar pets. Even words fail at times vis a vis unmentionable monstrosities.

Lévinas’ writings provide no extensive discussion of the Holocaust itself; therefore, the assumption, on the part of those who were thinking and writing on it, has often been that Lévinas could not be considered a valid source of philosophical insight into this dark period of human history. But that is an erroneous assumption, just as invalid as the assumption that he unreservedly admired Heidegger’s philosophy because he happened to have translated it into French. As a matter of fact, Lévinas’ thinking is a reaction to the Holocaust by the mere fact that it asks the crucial question: What does it mean to be a human being?

Were one to encapsulate the whole of Lévinas’ philosophy in two succinct words, they would be “being human.” This philosophy insists throughout that an extreme, unbalanced rationality devoid of imagination, feelings, senses and spirit, unconcerned with the ethical dimensions of life, is the equivalent to a refusal to be human, to allowing oneself to become a monster.

A little personal anecdote may be illustrative here: many years ago I took a course on Heidegger with a professor who was a staunch admirer of his philosophy. The students were made to read Being and Time on which the professor in question would offer in class brilliant comments and interpretations. Not once during the entire duration of the course was it ever mentioned that Heidegger, for a short while, had joined the Nazi party and had heard echoes of “the voice of Being” in the speeches of Hitler; somehow that particular existential detail was not considered essential by the professor for any valid appraisal of the ponderous rational scheme of Being and Time.

I wrote a paper where this existential fact was mentioned and reflected upon. I received a C- for it. The comments of the professor chided me for straying from the concerns of Heidegger’s philosophy which had nothing to do with his private life and beliefs. In hindsight, that academic event of my life proved to be my first serious existential encounter with modern Western rationalism and its dichotomy intellect/life. It eventually led me to discover Vico and Lévinas.

Lévinas’ attack on what he considers negative elements of the Western philosophical tradition begins with analyses of the philosophical roots from which sprout the extreme individualism of modern times, and the reaction to it, extreme nationalism. Not unlike Vico in the 18th century, he individuates such a root in the Cartesian ego, an autonomous center of consciousness which in modern philosophy has assumed the function of a paradigm for thinking about human beings. Lévinas does not deny this world-constituting ego, rather he leads it to the discovery of an ethical core within itself; which is to say, he uncovers another root growing within the first root which he calls the “self.”

The conundrum seems to be this: if it is true that the ego does the conceptual work of philosophy by announcing what there really is in the world, how can this ego then acknowledge the essentially ethical “self” which lives within itself? Somehow a bridge has to be found between this limitless power and freedom of the independent intellect, and the particular concrete ethical obligations to another person. For, this ethical self, unlike the ego, finds itself caught up with the welfare of the other prior to a conscious, rational decision, in a recognition, even when unwilled, of his/her humanity.

Indeed this ethical capacity seems to come from another place than our rational powers of analysis evidenced within the Cartesian ego. Even if we grant that such an ego is adequate in identifying the truths of philosophy, it somehow remains unable to acknowledge a domain where there is no choosing of the connection with the other; in fact the other way around may apply: the other chooses me, one is “already responsible” for the other prior to any rational analysis.

And here is the philosophical paradox: Lévinas’ task becomes that of using rationality to take the Cartesian ego beyond rationality, somewhat similar to what Vico does with his concepts of fantasia, which for him precedes rational reason, and the concept of Providence who guides human events and is both immanent within history but also transcendent. Which is to say, the rational ego has to be brought to recognize a sort of enigmatic “ethical” truth which Lévinas calls “pre-originary,” i.e., arising outside, prior to the usual time-line of the reflective ego.

In attempting this operation, Lévinas will proffer statements such as: ethics is “older” than philosophy, it is “first philosophy,” on the scene before the arrival of rational philosophical thinking; something ingrained in being human. Within purely classical categories, that may be equivalent to the Socratic preoccupation with dying well by living a life of integrity and devotion to truth, as exemplified in Plato’s Apology. It is this ancient voice of goodness, which even Vico’s pre-historical “bestioni” possess to a degree, a voice often overlooked by rationalist philosophers, but powerfully present in Talmudic texts, that Lévinas finds strangely silent in the modern Western philosophical tradition.

In mytho-poetic language, it’s as if Lévinas were to come face-to-face with the goddess Europa, as she is being abducted by a black bull (Zeus in disguise), to journey to another shore, there to assume a different persona, and he were to ask her, “Europa quo vadis?” after warning her to remember her original identity: “nosce te ipsum”; which is to say, go back to the future and know yourself holistically: know your Greco-Roman origins, yes, but also the Biblical tradition (the foundation for Christianity), the Christian heritage, the Humanistic synthesis of Graeco-Roman and Christian civilizations, Celtic and Germanic cultures with their ideas of freedom, the universalizing Enlightenment rooted in the democratic-scientific tradition born in ancient Greece, the Islamic influences. Voltaire and Descartes yes, but Vico and Novalis too are part of your identity. Your unity will be a chimera if it is only a unity of a bank and neglects its spiritual elements.

Undoubtedly this hermeneutics, or re-interpretation of the Cartesian ego, placing at its core an non-refusable responsibility for the other without granting the ego any time to think it over and choose, so to speak, challenges some of the most basic assumptions of modern, and in some way classical, rationalistic philosophy. Not since the times of Mamonides in the 13th century had a Jew dared such a fundamental challenge from within the Western philosophical tradition. It is the challenge of Paul to Greek culture revisited. For indeed Lévinas is saying nothing short of this: the knowing ego does not exhaust what it means to be human. Some have called his philosophy one of “ethical subjectivity,” as a way of dismissing it as the raving of a lunatic, just as the ancient Greeks dismissed Paul in the agora. For the serious reader, however, it is rather a re-definition of subjectivity face to face with a totalizing kind of Cartesian reflection.

While Lévinas does not write directly about the Holocaust, other thinkers, who influenced Lévinas, were nevertheless reflecting upon the philosophical implications of this dark event of human history. One such was Berel Lang who wrote an essay titled “Genocide and Kant’s Enlightenment,” which appeared in his Act and Idea in the Nazi Genocide. In this essay Lang uncovers certain lines of affinity between some classical aspects of Enlightenment thought, and the Nazi genocide. His conclusion is that there are two important aspects of the Enlightenment that formed the intellectual heritage, which needed to be in place, for genocide to occur in the heart of civilized Europe: namely, the universalization of rational ideals, and the redefinition of the individual human being in terms of its possessing or not such a universal rationality. The genocide, Lang argues, was aimed at those groups who stuck to their own ancient pre-Enlightenment sources of particularistic identity, considered “irrational.” Hence the racial laws and racial exclusion were expression of ingrained Enlightenment prejudices. Which is to say, the Enlightenment sheds light on everything except itself; it remains to be enlightened.

This powerful essay leads many cultural anthropologists comparing civilizations, to begin to wonder: which, in the final analysis, is more obscurantist: religious fanaticism and fundamentalism, or a so called “enlightened” era throwing out the window the baby with the bathwater and arrogantly refusing any suggestion that it ought to enlighten itself, and not with its own light?

This conjures up that terrible face to face encounter of Dante with the poet Bertrand Del Bornio in a cave in hell doing “light to himself” with its own decapitated head. There we have reason eating its own tail; internal logical thinking and assuming the grammar of lunacy. I dare say that such a question has not been satisfactorily answered yet. In that question lies the challenge of Lévinas’ philosophy: in its displacing of the centrality of Cartesian thinking within modernity, in order to re-center it around ethics: the face-to-face encounter with another human being which is always hopeful unless it occurs in hell.

Everything we have discussed above begs this particular question: is Lévinas’ challenge to the Western philosophical tradition philosophically tenable? To answer the question adequately we need to be first aware that Emmanuel Lévinas, as well as Hermann Cohen and Franz Rosenzweig (the author of Echoes from the Holocaust: Philosophical Reflections in a Dark Time, 1988), are representative of learned European Jews with great familiarity with the texts of both the Jewish and the Western philosophical tradition. They challenge the latter exactly because they are so knowledgeable in both. Lévinas is fully capable of confronting the intellectual traps of those rationalists who would relegate him to the sphere of theology.

To the contrary, he insisted on writing in both spheres and claimed that Jewish religious textuality contains hitherto unexplored philosophical insights. For this is a tradition which puts great emphasis on interpersonal, social and familial relationships; phenomena not contemplated in traditional Western philosophy. Which is to say, the challenge is to Western philosophy’s totalizing pretense, beginning with Plato’s times, that it can gather everything up in one synchronic whole. It is that challenge that irritates control freaks, thought policemen, rationalists and mysologists galore. It goes a long way in explaining their attempt to relegate Lévinas’ philosophy to the sphere of the merely mystical.

Finally, let us briefly examine how Lévinas develops this fundamental challenge to Western rationalism. He names both the texts of Jewish tradition and philosophical discourse “the said,” while calling the living activity of interpretative struggle (its hermeneutics) with the texts, and the self which suffers for the other, “the saying.”

The said always tries to capture the saying, which may partly explain the ancient grudge of Plato towards poets (see Plato’s Republic, book X, on Homer). In any case, it is the saying which launches the said and puts it into circulation. The saying echoes outside of space and time destabilizing the comfortable, rationally secure positions rationalists take up in the said, in conceptual truths (thought to be universal and eternal), in a secure totalizing kind of knowledge.

Yet it is this very destabilizing process that injects the ethical outward-directness into the said. Lévinas will often contrasts the saying’s vulnerable openness to the other (which he calls “being ex-posed) with the said’s relative security (which he calls “exposition”). He asserts moreover, that there is a rich unexplored relationship between the way we are “ex-posed” in ethics, and the life “exposition” we use to analyze and order the world.

Indeed, this is a new, essentially Jewish, philosophical reflection which places into question the claim to totalizing completeness, by an appeal to the priority of ethics. It insists that any person that confronts me, needs to be placed outside the totalizing categories seeking to reduce her/him to an aspect of a rational system. Basically, what Lévinas is doing is relocating our dangerous ability to deny others their legitimate sphere of difference; an ability which is capable of destroying our own humanity.

This is nothing short than the core struggle for the achievement of moral humanity which was also the root ethical aim of Vico’s New Science. Like Vico, Lévinas shows us the way to keep the benefits of universal Enlightenment ethics while avoiding its perils. For, his ethics is not based on a totalizing sort of universalism, but on the particular concrete needs and demands of each unique individual, every “other’ that I meet within time and space. Every time I meet the other, she/he constitutes an ethical challenge to my self, a challenge as to who I am as a human being.

This kind of philosophy is a challenge to each one of us to go beyond nostalgic returns to Greek classicism, as important at that may be, in the understanding of Western Civilization; to establish intellectual-background-assumptions which are different from those of the Enlightenment; to search for urgently needed new cultural paradigms, new ways of thinking appealing to the priority of ethics and the importance of the particular as a category of thought, a place in thought wherein genocide and hatred of the other becomes inconceivable; in short to prepare new wineskins for the new wine which is a “Novantiqua Europa.”

 

P.S. This essay, in a slightly modified form has appeared in Ovi magazine some seven years ago and will be represented in an up-coming symposium meeting by the same.

Professor Paparella has earned a Ph.D. in Italian Humanism, with a dissertation on the philosopher of history Giambattista Vico, from Yale University. He is a scholar interested in current relevant philosophical, political and cultural issues; the author of numerous essays and books on the EU cultural identity among which A New Europe in search of its Soul, and Europa: An Idea and a Journey. Presently he teaches philosophy and humanities at Barry University, Miami, Florida. He is a prolific writer and has written hundreds of essays for both traditional academic and on-line magazines among which Metanexus and Ovi. One of his current works in progress is a book dealing with the issue of cultural identity within the phenomenon of “the neo-immigrant” exhibited by an international global economy strong on positivism and utilitarianism and weak on humanism and ideals.

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Will the political face of France change?

Mohammad Ghaderi

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Political and social equations are wrapped up in France! Protests against President Emmanuel Macron continue. Most analysts from European affairs, however, believe that Macron will not have a chance to survive in the presidential race in the next presidential election.

On the other hand, many analysts believe the likelihood of a nationalist presence at the Elysees Palace is high! Le Pen is now trying to remove Macron from power through holding an early election; “It is necessary to implement proportional representation and dissolve the National Assembly in order to hold new proportional elections.”

Simultaneously, she attempts to attract the attention of French citizens to herself as France’s next president. “We believe that the way out of the crisis is essentially political. This decision excludes any use of violence that only adds chaos to adversity,” Le Pen said in a letter published on the party’s website.

Le Pen also emphasized that the political solution to the recent crisis depended on the French officials while uttering that French President Emmanuel Macron “is deprived of sympathy for the people, constrained by arrogance and indifference of the elites.”

As the French National Front can make its way to power, the EU and Euro area equilibrium will change: a matter that many European and French politicians have warned about.

In 2014, the President of the French National Rally political party, Marin Le Pen was able to shine exceptionally well in the European parliamentary elections and overcome other French political parties. In the 2017 general election, Le Pen was able to reach the final round of the presidential competitions for the first time since the establishment of the French National Rally. However, at that time, Le Pen couldn’t act against the broad opposition of the Socialist and Conservative parties. But the equation seems to have changed now!

The French president is not in good shape now! Polls conducted in France suggested a decline in the popularity of Emmanuel Macron as the country’s president. This is while only 21 months have passed since Macron’s presence at Elysee Palace. Under such circumstances, Le Pen and her companions will naturally try to change the French citizen’s mind to the benefit of the French National Rally. This is a very good time indeed, as many of the French citizens no longer trust Macron and his promises for making economic, social reforms in France.

The main question is whether the French National Front will succeed in achieving its goals? It is not clear, however, that Le Pen’s calculations would all come true. The French National Rally President opened a special account on Macron’s former supporters to change their minds, and as a result, their votes to her benefit! This is while some of these votes may turn into silent votes or white votes.

Also, it’s quite possible that France political atmosphere in 2017, would once again repeat in 2022, or during the country’s possible early elections. In this case, to right-wing extremists of French National Rally are going to lose the elections again. Therefore, Le Pen is really cautious about her positions right now, though she believes that Macron’s incapability provided the ground for her political and social success in Paris.

First published in our partner MNA

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Europe has changed its mask

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Face” of peaceful and friendly Europe has changed. Europe even does not try any more to wear a mask of past tolerance. Tensions are constantly increasing. Unrest like wildfire is sweeping across Europe. Though riots caused by different events and decisions, political convulsions make Europeans feel uncomfortable. People are tired of being unheard by the authorities.

Misunderstanding between ordinary people and authorities is more clearly visible, especially in the so-called “old Europe”. Once prosperous countries, France and Italy, actively resist the new world order. Social instability, deterioration of living standards on the background of militarization has led to unprecedented unrest. All attempts to reduce tensions have not brought about results.

Democracy has plaid a dirty trick with all of us. Freedom allows people to go on the streets and introduce their position. On the other hand, delegated powers give the authorities the possibility to “calm” the riots, to suspend the activities, to ban meetings, even using police.

French political movement for economic justice, the so-called “yellow vests”, went beyond the country and caused diplomatic crisis between France and Italy.

German workers also expressed solidarity with “yellow vest” protests in France. Workers in Germany share the same grievances and recognize they also confront policies that favour the rich.

Another irritating thing is militarization of the region, NATO expansion. Many Europeans link the fact of increasing national defence expenditures with deterioration of life. That is why anti-NATO and anti-war campaigns on the Internet gain momentum. Among them are: no-to-nato.network, notonato.org, no2nato2019.org, popularresistance.org/no-to-nato-spring-actions-in-washington-dc. The more so, “Stop Air Base Ramstein” campaign in Germany started October 5th, 2008, gains more popularity and organizes protests in Germany and abroad. It has its representatives in the US, Austria, Australia, Poland, Ireland, France, Japan and the UK. The international network No to War – No to NATO calls for broad actions against NATO in Washington DC and worldwide.

The next occasion for such organizations to become more active is the signing an agreement with Macedonia on February, 6 allowing the country to become the military alliance’s 30th member. This particular step could become the catalyzer for more violent protests and political disobedience. It brings chaos to Europe, raises tensions and leads to the loss of trust in Peace and Democracy.

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Unrest in Bosnia

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For Bosnia and Herzegovina many analysts will say that is artificial creation. That is why there is a saying for Bosnia: ”Where logic ends, Bosnia begins”. Anyway, the latest Bosniak initiative, has surprised many, because it strikes at the very basis of existence of Bosnia and Herzegovina. Recently, the Party for Democratic Action (SDA), the main Bosniak party in the country, announced that will initiate a legal procedure before the Constitututional Court to challenge the name of Bosnia`s Serb-dominated Republika Srpska.

”The previous practice of the Republika Srpska institutions showed that the entyty`s name was intensively and efficiently used to discriminate against the other two constituent peoples – Bosniaks and Croats, “ the SDA said. “Linking the name to only one people living in the multi-ethnic Bosnia and Herzegovina is contrary to the Constitution and the European Convention on Human Rights.” The strongest Bosniak national party, further said that the Constitutional Court made an earlier decision on the constituency of the people which stipulated that the entities must ensure full equality of all constituent peoples in their legal systems.

Reacting to calls for the Constitutional Court to review the legality of the name of Bosnia’s Serb-dominated Republika Srpska, the leader of ruling Republika Srpska party Alliance of Independent Social Democrats and current Chairman of Bosnia’s Tripartite Presidency, Milorad Dodik, strongly condemned the Party for Democratic Action initiative at a press conference the same day and called upon the SDS (second strongest Serb party) to support a decision on the “independence of the Republika Srpska” if the initiative is submitted to the Constitutional Court.

“Our authentic and original constitutional rights is for us to decide on our status. We will do that,” he said, dismissing earlier statements by the High Representative Valentin Inzko, named by the international community to oversee the civilian implementation of the Dayton Agreement, who said that Republika Srpska can not secede. ”He was put here to conduct repercussions against Republika Srpska. But this is a moment where there will be no calculations,” Dodik said. ”If you wanted to throw us, Republika Srpska, out of Bosnia and Herzegovina, you are doing best job possible. Finish it. I have nothing against it,” Dodik said, referring to the Party for Democratic Action.

This attack on Republika Srpska showed that Serbian politicians are united in its defense. The move drew condemnation from both the ruling Republika Srpska Alliance of Independent Social Democrats (SNSD), and Bosnian Serb opposition parties in the entity, such as the Serb Democratic Party (SDS) and the Party of Democratic Progress (PDP).

In one of the first reactions to the Bosniak Party for Democratic Action announcement, the Republika Srpska National Assembly Speaker Nedeljko Cubrilovic said this was a nothing but a provocation and that it represents an anti-Constitutional act.

”The SDA’s claims are disgusting and laughable at the same time because they are the ones who refuse to implement the Constitutional Court’s decision issued 12 years ago, stipulating that Serbs must be equally represented in the Federation of Bosnia and Herzegovina,” Cubrilovic said. ”Initiating a Constitutional Court discussion on the name of the Republika Srpska would mark the end of the project called Bosnia and Herzegovina,” Cubrilovic noted.

The Office of the High Representative (OHR), top international institution overseesing the peace implementation in the country stated that the initiative to dispute the name of Bosnia’s Republika Srpska entity before the Constitutional Court amid the post-election government formation is “irresponsible and counterproductive.” Bosnia and Herzegovina consists of two entities, the OHR said, and the Peace Implementation Council continuosly expresses its commitment to basic structure of Bosnia and Herzegovina as an integral, sovereign state that consists of the two entities.

The international community’s High Representative was installed to oversee the civilian part of the implementation of the Dayton Peace Agreement, the peace threaty that ended the 1992-1995 Bosnian war. Its Peace Implementation Council (PIC) Steering Board, which is composed of foreign ambassadors in Bosnia, meets twice a year to assess the progress in the process.

Background

The statement of Bakir Izetbegovic, leader of the strongest Bosniak party SDA, who addressed the public saying that he is ready to consider abandoning the initiative to change the name of Republika Srpska, if in the next six months “the SNSD change its behavior”, and accept the further path of Bosnia and Herzegovina towards NATO, clearly shows who is standing behind this initiative. Even “Croatian” member of Bosnia and Herzegovina Presidency Željko Komšić – several days before Bakir Izetbegovic- conditioned the appointment of a mandate for the Council of Ministers (which currently belongs to the Serbs) by membership in the NATO. It should be added that this initiative of the Bosniaks comes shortly after the visit of Russian President Vladimir Putin to Serbia, where he met, among other things, with the leadership of Republika Srpska.

An interesting analysis of the events in Bosnia was published on January 13 in National Interest, American bimonthly international affairs magazine, by Sean Maguire and Ryan Scherba, with title: “The Bosnia Boondoggle: This is Why Sarajevo Can’t Join NATO”. In the analysis, among other things, is written: “If the United States is serious about backing NATO membership for Bosnia and Herzegovina, then it has to get serious about the failures of the Dayton Peace Accords and drop its support for them as Bosnia’s governance system. They may have ended Bosnia’s civil war in 1995, but they have become synonymous with stagnation, frustration, despair, poor governance and weak institutions. This not only hinders the joint U.S.-Bosnian aspirations to join NATO, but has stagnated Bosnia overall, enshrining ethnic divisions (and tensions) legally between Bosniaks (Bosnian Muslims), Croats, and Serbs that have left Bosnia divided and ripe for geopolitical goals of Russia. The recent elections in October that delivered a hardline Serb-nationalist who is stridently anti-West and NATO to the Bosnian presidency are evidence of this, while serving as a wake-up call to Washington that it is time to re-engage in Bosnia.” In addition to the National Interest, from Turkey also arrived messages regarding Bosnia and Herzegovina future. During a meeting with Croatian President Kolinda Grabar Kitarovic, the President of Turkey Recep Tayyip Erdogan urged for the revision of the Dayton Agreement. Turkish President and Croatian President apparently agreed that this document, prepared in haste for only three weeks to stop the war, did not create the conditions for finding a stable solution for the future of Bosnia and Herzegovina.

The Steering Board of the Peace Implementation Council (PIC), the international community representatives who oversee the implementation of the agreement that ended Bosnia’s war, said they recognize the concerns regarding discrimination of constituent peoples and citizens across the country as legitimate, but that the name “Republika Srpska” is enshrined in the Constitution. The PIC recalled that the Constitution of Bosnia and Herzegovina recognizes that the country consists of two entites, the Bosniak-Croat shared Federation of Bosnia and Herzegovina and Republika Srpska.

Challenging the name of the Republika Srpska entity before the Constitutional Court would be counterproductive and irresponsible, the Peace Implementation Council Steering Board stated while it also condemned recent rhetoric and actions that question the territorial integrity of Bosnia.

Russia refused to join the statement that foreign diplomats in Bosnia issued in response to the recent initiative to challenge the name of Republia Srpska before Bosnia’s Constitutional Court, the Russian Ambasador confirmed to journalists.

”Russia did not give consent for the PIC’s (Peace Implementation Council) joint statement because it is too general. It is everyone’s yet no one’s fault,” Petr Ivantsov told media after the meeting of ambassadors. The conclusions his colleagues passed has a broad meaning that speaks of mistakes of all political actors in Bosnia, said Russia’s diplomat, adding that the statement does not focus on current problems. According to Mr. Ivantsov, the SDA’s “threat” to dispute the Republika Srpska’s name at the Constitutional Court is “a serious mistake” and is not in line with the 1995 Dayton Peace Agreement.

Conclusion

The Bosniaks would never undertake such a radical move if they did not have the support in the first place of the West, and also Turkey. After undemocratic accession of Montenegro into NATO, and soon Macedonia, NATO directs its attention to Bosnia and Herzegovina. The main opponent of Bosnia and Herzegovina’s entry into NATO is Republika Srpska, whose Assembly passed a resolution on military neutrality.

The West makes it clear that it will not give up until all Balkan states become NATO members. The most important land and riparian transportation corridors between Western Europe and the Eastern Mediterranean, and between the Baltic and Aegean Seas, run through Serbia. Because of that, the main goal of the West is Serbia’s entry into NATO, which would also leave Russia without a strategic ally in the Balkans. The main obstacle to this is the “second Serbian state in the Balkans”, that is Republika Srpska. This is precisely why the Bosniaks are encouraged to strike on the basis of Dayton.

The structure of Constitutional Court of Bosnia and Herzegovina plays a major role in the political life of Bosnia and Herzegovina, and it consists of three foreign judges, two Bosniaks, two Serbs and two Croats, which means in practice and it has been established so far – that three foreign and two Bosniak judges have majority, and they use it. So arbitrarily impose their decisions on all citizens of Bosnia and Herzegovina.

If the initiative to abolish the name of Republika Srpska go to Constitutional Court of Bosnia and Herzegovina, the Serbs must show their determination, which is now announced by the most powerful Serb politician Milorad Dodik. A decision must be made to declare the independence of the Republika Srpska. Such a decision carries a risk of conflict in Bosnia and Herzegovina, however, Republika Srpska has no other choice.

First published in our partner International Affairs

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