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Will the Gods Return to Europe?

Emanuel L. Paparella, Ph.D.

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[yt_dropcap type=”square” font=”” size=”14″ color=”#000″ background=”#fff” ] K [/yt_dropcap]arl G. Jung pointed out in his Modern Man in Search of a Soul that Man is naturally religious and when he throws religion out the window, it will promptly return via the back door in the form of a fanatical cult or a totalitarian ideology.

Giambattista Vico, the 18th century philosopher of history and civilizations who fully understood and explained the connection between myth and religion, points out in his New Science (1725) that the burial of the dead, hinting at belief in an after-life by primitive man, is a credible and concrete sign of some archaic form of religion, what he considers a sine qua non (together with language and the institution of marriage and family) for the beginning of any kind of primordial civilized society.

Indeed, religion and atheism (see Lucretius’ De Rerum Natura) have been around from time immemorial, but it is only with the arrival of nihilism in the 20th century that we witness the political installation and practice of the religion-less State, to wit Nazi Germany or the Soviet Union which descend into the cult of self-worship or race worship, not too dissimilar from that of the ancient Romans worshipping goddess Rome. The ideology is substituted to religion and given a name (Nazism or Marxism, for example) while religion is deemed as poisonous to the body-politic, a rival ideology of sort to be dispatched. We know quite well the nefarious fruits of those social experiments. Indeed, it is by their fruits that the wolves in sheep’s clothing are best known, not by their alleged good intentions and goals. Some of those wolves were brought to the Hague’s International Court of Law after World War II and most received quick justice. Others followed after Kosovo some fifty years later. The issue remains.

Christianity is not native to Europe, it arrives via the Middle East but, as hinted above, however, there were in Europe native archaic religions (called pagan religions by Christians) which can be traced back to the the Stone Age. Moreover, as Klaus Held points out in his essay on the origins of European culture, never was religion so discussed in ancient Greece as when science and democracy were making their debut in the 4th century BC. Perhaps the best example to support this assertion is Plato’s dialogue called Euthyphro. There we read about Socrates and Euthyphro discussing the nature of holiness. After some debating back and forth they finally come to agree that the holy is what all the gods agree in approving. Socrates however, true to form, follows with another more penetrating question: “Is the holy such because the gods approve it, or do they approve it because it is holy”? At first Euthyphro misses the import of the question. For this is the question of the “reasonableness” of the gods (or God as the case may be). To ask the same question in a slightly different way: “Would absolutely anything the gods approved of, be holy just because they approve of it, or are they also bound to approve only what is holy”? Which is to say, are they free to approve or disapprove or are they bound by reason just as humans are. For humans to remain ethical and human, they need to follow reason in assessing their own actions. Does this apply to the gods too; and if so, are they free or determined?

As Nietzsche well grasped in his Geneology of Morals, with that penetrating question Socrates has discovered the basic dilemma of the relationship between religion and morality. The dilemma is basically this: either goodness cannot be explained simply by reference to what the gods want, or else it is an empty tautology to assert that “the gods are good.” In that case the praise of the gods is simply power-worship. Those who have the power to do so impose their will; those who do not simply obey those who have it. Enter Machiavelli and modern political science.

For us moderns the question may be put thus: is Aquinas right in his faith in reason that leads him to found his theology on the scaffolding of Aristotelian rationality and discern no innate enmity between faith and reason? With that question we arrive at the statement of the US founding fathers in the Declaration of Independence: “We hold these truths to be self-evident.” Which is to say, it is universally evident to reason that human rights are universal and inalienable, independent of agreements among men or even among gods. If God created us human creatures with reason, She expects us to use it as a way of reaching the truth, and the truth shall make us free. Even God, if She respects truth, cannot let a Lucifer out of hell, the reprobate angel who said “evil be thou my god” (see Milton’s Paradise Lost).

Moreover, was Aquinas right in pointing out that Truth can be distinguished as scientific, religious, and philosophical but it neverthless remains one and indivisible? Perhaps the most important point of his Summa is that religious faith cannot contradict reason; when it does, then we have separated truths and we may be dealing with a fanatical cult of sort leading to falsehood.

By the 12th century the Olympian and Nordic gods have dwindled to one God and Western civilization is entirely monotheistic and Biblical. The Enlightenment however begins the work of God’s liquidation culminating with Nietzsche’s madman shout: “God is dead” at the end of the 19th century. Leibnitz basically poses the same dilemma as Socrates when he writes that: “Those who believe that God has established good and evil by an arbitrary decree…. deprive God of the designation “good”: for what cause could one have to praise him for what he does, if in doing something quite different he would have done equally well?”

The problem here, as Nietzsche and others within a Christian Western Civilization also saw quite well, is that Socrates really believes that “knowledge is virtue,” and that by merely discussing the virtues and clarifying their essence, one is then bound to become a virtuous person. Plato, who is actually the one who presents Socrates to us and narrates his trial, is more skeptical. He posits the irrational in the human soul which needs to be rained in (see the image of the charioteer and the two winged horses in The Phaedrus). He had observed the likes of Critias, Charmides and even Alcibiades, converse at length with Socrates and then go off and become elitist sophists, corrupt people who use language not as a means to a sincere dialogue aiming at truth, but as a tool to control and manipulate others. They were the precursors of Machiavelli and his philosophy, and our modern politicians, a philosophy alive and well within current Western Civilization.

And which are the modern views on virtue? On one extreme, as already hinted, there is Machiavelli’s position which takes hold of the Aristotelian concept of virtue (understood as a good habit as opposed to vice, a bad habit) and turns it up-side-down: virtue is nothing else but something well done, with competency and thorough skill. It is perfection of means or techne in any field. The virtuous Prince is he who gets a hold of power and holds on to it at any cost. Pushed to its ultimate conclusion, the logical rationalist who operates by pure reason, (what Vico calls “the barbarism of the intellect”) will make the trains run on time and efficiently, will gas millions of innocent women, children and men, and then conceive himself as a “virtuous” person; somebody to be admired and praised for his supreme competence in doing such a thorough and efficient job and meeting the goals he has proposed. Virtue is now power, as the father of the scientific method Francis Bacon well expressed it.

The other side of this coin is the Christian view as expressed by St. Paul: “I know the good but I do evil.” In other words, there is something within human nature that is perceived as flawed and less than ideal at its source which makes Socrates’ dictum “knowledge is virtue” sound a bit naïve and abstract. Paul and to a certain extent Plato are a bit more realistic about human nature. Plato knows about the irrational part of the soul, Paul knows that there is a garden which has been left behind, and that there is a snake in such a utopian garden and there are fallen angels as Milton points out. As pure spirits, they know what virtue is, rationally unencumbered by the weakness of the senses, but freely embrace evil nonetheless. There is no redemption for them, for there are no mitigating circumstances such as the weakness of the body.

It is conceivably naïve on Socrates’ part to think that nobody would choose evil by simply knowing what evil is. In a flawed universe, knowledge is not automatically convertible into virtue. In the same way, it is naïve to think that a Constitution proclaiming the universal rights of man with no appeal to a Creator of human nature (through which they become inalienable, not to be granted and not to be violated by any State no matter how powerful) but simply to abstract notions such “fraternitè” “egalitè” “libertè” is any kind of guarantee that those rights will be universally respected. To wit, the former Soviet Union and the present Russia and People’s Republic of China who have wonderful theoretical ideals in their constitutions, portending a utopia or blissful paradise on earth, but it is all on paper so to speak, for the most part violated in practice.

To be sure, these three understandings of virtue were proposed in one form or another under the guise of rationality, piety, morality or holiness at the Plenary Session of the Convention for the EU Constitution held in Brussels a decade or so ago. Unfortunately they were never thoroughly debated. One of the frequent contributors to the forum on the future of Europe (Carlos del Ama, a Spaniard who teaches philosophy in Madrid) submitted a document at the conclusion of the Convention, on which I assisted him with the English version. It showed that, contrary to what the modern anti-religion sophists and rationalists go around peddling nowadays, historically, most of the Constitutions of the world at the very least mention a Creator or a Providence in their preamble as a way of grounding themselves in something more durable than the historical vicissitudes of humankind and its relativistic power politick. The decision not to do so for the EU Constitution while enthusiastically invoking on the part of Mr.Valerie D’Estaing the goddess Europe at the opening session of the Constitutional Convention leaves one wondering if the above examined distinctions were at least discerned. They certainly were not discussed. Too philosophical, in our times the paradigms are usually economic, or political, or military. They are paradigms grounded in power.

And so it was not too surprising that the feast of the gods on the Mount Olympus to celebrate the EU Constitution proceeded full speed ahead on Rome’s Capitoline Hill where the draft Constitution was signed by the head of each member state. It contained plenty of lip service to democratic values and human rights but it never debated on what should those principles be grounded?

It now appears that an apple was thrown on the banquet table by an angry rival goddess who had not been invited at the party: the goddess of discord. The old nationalistic ideological centrifugal forces returned. The difficulties continued unabated for a decade and more and as of now one of the member states, of those which originally signed the Constitution, has withdrawn from the Union and others are mulling over the same step. No great surprises there, given that in general the people were not democratically consulted with a universal referendum on it.

Ultimately people get the Constitution and the government they deserve, for better or for worse. There are various ways of escaping from freedom (see Fromm’s Escape from Freedom). The flip side of that phenomenon is the dictum of Thomas Jefferson: “Eternal vigilance is the price of freedom.” On November 8 there will be test of fire of that statement in the US, worth pondering by all Europeans who still treasure freedom and democracy.

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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Ethnic tensions in Montenegro

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On Sunday, July 7, the citizens of Montenegro had the opportunity to witness another incident, that is, the open provocation of radical Albanian elements in Montenegro. Traditionally, on the feast of the Nativity of St. John the Baptist, in Svac, near Ulcinj (a town on the southern coast of Montenegro) liturgy is served at the ruins of a 1, 000 year-old medieval church.

The Metropolitanate of Montenegro and the Littoral held this year the liturgy in Svac, but at the entrance to the locality, where the ancient church is located. As the Montenegrin police, at the request of Albanian politicians, did not allow the liturgy service in the church. At the gathering, strong police forces were present, especially on the entry to the site.

Priest Slobodan Zekovic, who served the liturgy, stated:

“We are no strangers here, we come here for decades. We come here on the foundations of our statehood and spirituality. With a single goal, not to forget our holy ancestors, aware of the graves that are here. I am sending the blessing of Metropolitan Amfilohije, who was supposed to bring the hand of St. John the Baptist. But, due to tensions, that will be done next yеаr. The President of the municipality said that the access to the site has been banned until December, because archaeological research is being done“.

However, last year also there were tensions in Svac. Then, about ten local Albanians blocked the road, so that Metropolitan of Montenegro and Littoral Amfilohije and the believers of the Serbian Orthodox Church could not come to Svac. The leader of this group was Hadzija Sulejmani, a member of the Ulcinj Assembly and a member of the Democratic Party of Albanians. Sulejmani tried to explain his shameful act by saying that the church has never been an Orthodox holy place, and that he, as a Muslim and a representative of the Ulcinj municipality, does not allow access to the church.

Everything becomes much clearer after seeing a monument that the local Albanian politicians set up in 2005 in the form of a memorial plaque, which says: “In the name of our ancestors Illyrians who founded this ancient town of Svac as the legacy of our Albanian culture …” In other words, then the Albanians marked their territory and now slowly begin with violent means to “defend” it.

History is clear about the Svac. The city of Svac has never been the city of Illyrians, and especially not the city of Albanians. In 2012, the Ministry of Culture of Montenegro started exploring Svac. The research team, led by archaeologist Mladen Zagarcanin, discovered Serbian and Roman pottery in the same layer, which clearly shows the centuries-long presence of Serbs in that area. Stefan Nemanja, the Serbian Grand Prince (Veliki Župan), merged Svac to Serbian Grand Principality (also known as Raška, lat. Rascia) in 1183. When the Mongol hordes in 1242 conquered and demolished the city of Svac, it was restored by the Serbian queen Jelena, the wife of King Uros, who lived in Ulcinj at the time. For architectural decoration, the painters and masters are brought from Serbian Grand Principality Raška (lat. Rascia) . The remains of the Church of St. John are still visible in the city today, where still writes that it was built in 1300. In 1571, the town of Svač was completely destroyed by the Turks. However, what is important to mention is that the Albanians took part in the destruction of the Svac, together with the Turks. So today we have come to a crazy situation that the people who ruined Svac, and that’s the Albanians, want to acquire the historical heritage of that medieval city. In a doctoral dissertation “The influence of the Austro-Hungarian Empire on the creation of the Albanian nation”, Bulgarian historian Teodora Toleva, who studied the Vienna imperial archive, writes:

”After thorough studying of the archives we may claim that at the beginning of the 20th century the Albanian population did not still represent a formed nation. The ethnical groups in Albania live isolated; they do not have connections between themselves, except when fighting. The possibilities for their convergence were practically nonexistent; murders are common, even for the people from the clan. There were two basic dialects in the country that were so different that people could hardly understand each other. There was no unique literary language, but more than twenty different manners of writing in local dialects. The coefficient of literacy did not even exceed 2%. The population belonged to three religious confessions – Muslims, Orthodox and Catholics. The Albanians did not have national awareness, they did not have general interests, they did not express solidarity and they did not develop in the direction of waking the national feeling. Hence, at the beginning of the 20th century there was no Albanian nation.” Toleva also noted that:

“At a time when Vienna decides to implement a new plan for Albania, there are about twenty different transcripts of Albanian dialects. Three are basic: one uses the Arabic letters, the other is Cyrillic, the third is Latin. ” Official Vienna also had a decisive influence on the unification of the Albanian language. A letter that the Albanians still use today was accepted at a congress in Bitola in 1908. The decisive role was played by the Austro-Hungarian consul Karl. Grammar, literary books, history books, all printed in Vienna. The promotion of the Albanian language was carried out at every step. The reason why Austro-Hungary did all this was Serbia, which was then the main enemy of the Austro-Hungarian Empire. Through the creation of the Albanian nation, the Austro-Hungarian Empire wanted to weaken Serbia. And,  they did it.

Today, the Austro-Hungarian Empire policy has been taken over, dominantly by the United States and United Kingdom, but also from some other Western states.  The main goal is to create Greater Albania. Recently, the self-proclaimed Kosovo and Albania decided to implement a common foreign policy. Unlike the West, which supports that unlawful act, which raises tensions in the Balkans, the Russian Ministry of Foreign Affairs condemned that act.

“The provocative steps of Tirana and Pristina, which are in line with the realization of the concept of ‘Greater Albania’, cause serious concern. In this context we see the signature on July 2, the Albanian-Kosovo agreement on unification of diplomatic missions in third countries. We note that the US and EU prefer not to respond to such destructive measures and to effectively cover the ‘Greater Albanian events’ that are destructive for the region “, stated Russian Foreign Ministry.

In accordance with the support from the West, political representatives of Albanians in Montenegro every day behave more and more insolently. The current Montenegrin authorities do nothing to make Albanian politicians know that they have to respect the laws of Montenegro. While Serbs in Montenegro are strictly forbidden to display Serbian flags, Albanians in the places where they are majority display Albania’s national flag. Albanians every day show more clearly that Greater Albania is the only thing that would satisfy their national interests. The recent event that happened in Svac is something that previously could be seen in Kosovo and Macedonia. Therefore, now, while the fire is still weak, it is necessary to extinguish it. Otherwise, the Greater Albania’s fire can swallow both Ulcinj and other parts of Montenegro.

 From our partner International Affairs

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New “executive branch” of EU and Russia: EU hostile, but not united

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The recent decision by the European Council to nominate Ursula von der Leyen of Germany for the post of European Commission Chairperson and Christine Lagarde of France for President of the European Central Bank has caused many eyebrows to raise. Nevertheless, since this “feminist” set of candidates will surely receive the approval of the European Parliament, it’s these people that Russia will have to deal with. (Nominees for the posts of European policy chief  and president of European Council – Josep Borrell of Spain, and Charles Micheln of Belgium – became less of a surprise: their victory in the European Parliament is a sure thing too.)

Significantly, both the “prime minister” and the “foreign minister” from the European Union’s new team have been spotted making outrageously averse remarks regarding Russia. Ursula von der Leyen, holding the post of Minister of Defense of the Federal Republic of Germany, said less than a year ago that one ought to speak with Russia from a position of strength. In response, Russian Defense Minister Sergei Shoigu advised Ms. von der Leyen and other Germans to ask their grandfathers what happens when Germans try to speak with Russia from a position of strength. Josep Borrell, speaking in an interview with the Spanish El Periodico, described Russia as “an old enemy” of Spain and Europe that is somewhat  “posing a threat again,” whereas China, in his words, is but a “rival”.

The Russian Foreign Ministry reacted by demanding that Borrell account for these words, which clearly do not fit into the framework of friendly relations between Russia and Spain. The EU’s foreign policy chief-to-be came out of this situation with an elephantlike grace, chiding the Russian Foreign Ministry for “excessive” reaction and explaining his position by saying the following: “I said that Europe’s old defender – the United States – is no longer defending it, causing the rise of Europe’s former rival – the USSR “. Thus, the European diplomat has managed to strengthen a prejudice-based lie (about Russia as an enemy) with another (about the notorious “attempts by Putin to restore the USSR”). And there is a third lie – a hint at the now dishonored theory of a conspiracy between Trump and Russia. For someone  burdened with the responsibilities of the head of European diplomacy, there seem to be too many prejudices and stereotypes. In all likelihood, these new representatives of the EU will not be easy to deal with.

Nevertheless, the near victory of von der Leyen and the removal from the race of the Dutch socialist Frans Timmermans, and representative of the European People’s Party (i.e.”Democratic Christian”) Manfred Weber of Bavaria, speaks of serious differences, bordering on hatred, within the EU. After all, it’s these two nominees (plus Danish liberal Margrethe Vestager, who served as European Commissioner for Competition) that were considered favorites for the post of  European Commission chief right up to the G20 summit in Osaka. Chancellor Angela Merkel, who openly supported Weber’s candidacy and wanted the job of European Central Bank chief for the current head of the German Central Bank, Jens Weidmann, appears to be on the losing side, given the current layout of forces. Even such a well-informed player in European affairs as George Soros, predicted on the platform of the globalist Project Syndicate that in the event of Weber’s “failure” to head the European Commission, Merkel’s ambitions would be offset by the appointment of Jens Weidman. But this just didn’t happen: the EU’s top finance position went to Christine Lagarde.

Why did the options planned for so many weeks for the above mentioned candidates, which cannot be seen as 100% losers (Timmermans will remain vice-chairman of the European Commission, and Weber is set to become chairman of the European Parliament) were dropped?

The European Union makes it no secret that countries of the “Visegrad group”, first of all, Poland and Hungary, came out against Timmermans. And this is no wonder: it was Timmermans, as vice-president of the European Commission, who “oversaw” Poland’s punishment for its “sins against democracy” and has called for sanctions against Warsaw if it does not abandon so unwelcome for the EU judicial reform. As for Hungary, Timmermans was as harsh with its Prime Minister Viktor Orban. As a result, even Andrei Babis, the Prime Minister of the Czech Republic, which did not have time, unlike Poland and Hungary, to experience the negative rhetoric of Timmermans, said bluntly: “Timmermans is not the person who can unite Europe.”

As it happens, by voting against Timmermans, the current Polish leadership took revenge for their own failure last year, when they made an attempt to remove Donald Tusk, former Polish prime minister considered to be EU-loyal political opponent of the current ruling party in Poland, “Law and Justice”.

Thus, the current choice of candidates has become a sign of ever increasing instability and unpredictability of the European Union, including in its relations with Russia. In my opinion, two trends are gaining strength at the same time. Firstly, the selection of candidates for top jobs in the European “mainstream” is based, among other things, on the principle “who speaks harshiest of Russia will win” ( this guaranteed success of von der Leyen and Borrell). Secondly, as Eastern European countries are slowly gaining weight, their attitude towards Russia ranges from hostile ( Poland and the Baltic States) to neutral and conciliatory ( Hungarian Prime Minister Orban).

The Orban factor, according to a variety of reports, became a key one for “not supporting” Manfred Weber’s candidacy on the part of France, which eventually led Weber to defeat. President Macron did not conceal his discontent with the fact that Weber, as head of the European People’s Party faction in the European Parliament, did not exclude Viktor Orban and his party Fides from this faction.

The French newspaper Le Monde carries detailed reports on the issue. For the French president, who deems Orban, along with Italian Interior Minister Matteo Salvini,  his personal enemies over disagreements on migration issues, any means will do to fight against the Hungarian politician. Le Monde carries reports about Macron’s attempts to cut down EU payments to the Hungarian budget due to Hungary’s unwillingness to bear its share of the migration burden on the EU. And although Macron has not succeeded in these attempts,  the battle between the “progressists” (Macron) and the “traditionalists” (Orban and the Visegrad Group, which is behind him) is driving the main wedge into the European Union, including its position towards  Russia. Both the elections to the European Parliament and the differences over the candidacies for the “executive branch” of the European Union have clearly demonstrated this. 

From our partner International Affairs

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North Macedonia and Albania not allowed even in EU “waiting room”

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The recent decision by an EU summit to postpone until October the solution on welcoming in Albania and Northern Macedonia as new members marks yet another setback for the European Union, which testifies to lack of unity among its members. Both Albania and Northern Macedonia have done all they could in the past few years to prove their loyalty to NATO and the West with a view to secure early admission to the European Union. Albania has joined NATO and supports Kosovo separatists, while the former Yugoslav regional capital Skopje chose to change the name of its country from Macedonia to Northern Macedonia, despite the unconvincing results of the de facto failed referendum on this issue in February this year. All these efforts were not rewarded, not even by a formal announcement on the start of the membership talks.

The matter is that European capitals make no secret of the reasons for such a postponement: the parliaments of Germany and the Netherlands opposed the entry of Macedonia, and Albania in particular. These parliaments have thereby refused to implement the recommendations of the European Commission of May 29 which advised member states to speed up the process of welcoming new members into the Union from countries of Western Balkans.

Instead of information on the beginning of the negotiations, Macedonia and Albania received a humiliating communiqué of the European Council, calling on these “hopefuls” of the EU membership to do more to secure the rule of law, strengthen democratic institutions, etc.

Macedonians and Albanians feel deceived also because the EU’s Commissioner for Enlargement, Johannes Khan, promised last year that membership negotiations would begin in June 2019 if both countries carried out reforms of their judiciaries and security services.

Albanian Prime Minister Edie Rama said that his country has fulfilled the reforms required by Brussels and that Tirana has thus earned the right to enter admission negotiations.

“I want to say that the European Union should proceed from geostrategic and geopolitical considerations, and it also should take into account the achievements of candidate countries,” – Prime Minister Rama was quoted as saying on June 11, 2019. “If candidate countries deserve to be admitted, the European Union should not deny them this right.”

The Prime Minister of Northern Macedonia, Zoran Zaev, went as far as stating that postponement of negotiations on his country’s accession to the EU could lead to the fall of his government and the victory of nationalist forces “hostile to the European Union”.

Behind all these statements lies demonization of Russia and the attempts to present it as a “destabilizer” of the situation in the Balkans, just as it was done by  Montenegrin leader Milo Djukanovic, who accused Moscow and so-called “Serbian nationalists” of an attempt to stage a coup in his small country for the purpose of preventing Montenegro from entering NATO.

The version of what happened was provided by a Montenegrin court, which blamed leaders of the opposition Democratic Front for an attempt to seize power in Podgorica with the help of two dozen Serbian militants. The court described the incident as a typical conspiracy and a “high-profile process” in the style of Andrei Vyshinsky. Nevertheless, the Western press has accepted this version, telling its to readers about plans by wicked Russians and Serbs to kill Mr. Djukanovic, who positioned himself as a Serbian-Montenegrin nationalist during the “Yugoslav Wars” of the early 1990s.

Will North Macedonian Prime Minister Zaev succeed in performing the same trick, will the EU accept his version that “forces hostile to the European Union” will take over if his country does not join the European Union in the near future? It seems that the European Union is skeptical about Zaev’s “warnings”. It knows only too well that Zaev himself came to power as a result of a Macedonian “color revolution” that removed the former leader Nikolu Gruevsky, who led the left-wing party VMRO-DPNE. This party is still the largest opposition party in the parliament of Northern Macedonia.

Shortly after coming to power Zaev reoriented the country to NATO, hoisting a NATO flag in front of the Macedonian government building.  Taking advantage of people’s hopes for joining the European Union, Zaev ensured the victory in the presidential election of his henchman Stevo Pendarovsky. But now that the prospect of starting negotiations looks remote and indefinite, Zaev and his entourage may indeed face a destabilization. The position of Albanian government of Edi Rama, who is facing powerful protests across the country, is hardly better. 

From our partner International Affairs

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