Connect with us

Europe

To be veiled or not to be veiled?

Georgia N. Gleoudi

Published

on

2016 was one of the bloodiest years in the recent history of Europe. European states increased their security measures in order to prevent and protect their peoples from Islamic terrorists and Islamic extremism. Europe and West found a new phenomenon without precedent and now they are called to battle with it.

However, the real nightmare is not the constant fear of terrorists but the rising fear of our Muslim neighbor. How many times have you suspiciously watched a Muslim imam during the boarding time of your flight? How many times have you felt in sorrow or in anxiety about a Muslim woman wearing a niqab? How many times have you found yourself thinking that all women in Muslim countries get married before their teens or that all men beat their wives? Religion has started to set boundaries, bridge walls and bring hostile feelings into the surface: hostile feelings against our religious and cultural “unknown”.

Living permanently in Greece, I came face to face with the refugee crisis. Greece had to deal with thousands of Syrians coming from a different cultural, political and religious background. This was the breaking point where we understood the impact and the power of the Greek Orthodox Church in the Greek political and social life. First of all, in order to understand all these facts, I should mention the privileged position of the Church in the Greek Constitution. According to the Article 3, which governs the relations between the State and the Greek Orthodox Church, of the Greek Constitution (1986), the Greek Orthodoxy is the prevailing religion and the Greek Orthodox Church has the full autonomy to run all the operations related to the religious affairs. The Greek Orthodox dealt with the refugee and migrant crisis in really bad terms. Many bishops referred to them as a miasma for the Greek society and a crusade against them has to be started in order not to let them convert Christians into Islam. In September 2016, when the first refugee children would go the Greek primary schools, some Church’s representatives condemned this action and put the blame on the State that these children should not sit next to the Greek young generation. The ex-Minister of Education, Mr. Nikos Filis made an effort to change thecourse of religion in High Schools and introduce the course of World religions. The reaction of the Church led to replacement from another Minister who would follow the instructions of religious leaders and would maintain the course in the form of indoctrination as it is since the late ’50s. The specific form of the course puts in the margin, students from different religions, humanists or atheists and does not provide an inclusive school community.

Moreover, Greece is one of the countries that have not yet built a mosque for the Muslim communities. Muslim communities gather and pray in their own apartments or basements which serve religious purposes. The building of a mosque is one of the most problematic debates in Greece, especially after the pressure by the Turkish government in order to reopen the Theological School of Halki (closed since 1971).

As I already mentioned, both secular and less secular states of Europe such as Greece, are called to deal with problems and difficulties arising from religions and their embodiment in the field of politics and of human rights. This paper is going to discuss some of the most alarming issues in the current public debate related to religious expression. A special emphasis will be put on the relations between Islam and Christianity.

This article is divided in the following parts: The first part is going to examine the secular character of Europe and its challenges and consequences in a multireligious society. The second part is going to examine the issue of Muslim women veil and its ban from National Laws as well as women rights in both Muslim and Christian communities. Both primary sources and secondary sources have been selected in order to investigate the issues from various perspectives. A special attention has been paid on the decisions of the European Court of Human Rights on cases related to freedom of religion and freedom of expression.

A Secular Europe

According to the study of Pew Research Center which was conducted in 2010, Europe counted 550, 2 millions of Christians, 139,9million Non-religious and 43,3million Muslims. The prevailing religion in every single country in Europe was Christianity except for Estonia and Czech Republic where the majority of population was non-religious (59.6 % and 76.4 % respectively). Only in Albania, Islam is the prevailing religion counting 80.3% of the population. Following this study, in 2015, European Commission conducted a research related to values and European spirit. For Europeans, the most important things are the human rights, peace, life respect, individual rights and religion. Instead, they believe that the followings things represent most European Union and are less important for them: respect for other cultures, Law of the State (l’ état de droit) and democracy.

What is secularism and secular identity?

According to Casanova, secularization of Europe is an undeniable social fact. Religion does not play a key role in the fate of people and a new social model emerged in the recent decades of European history. According to Ferrari, secularization is the process where decisions affecting politics, law and economics must be based on reason, not on the faith of one or other citizen. The private and the public life are completely separated. In the era of secularization, religion belongs to the sphere of private life and public life has no room for religious affairs. Taking into account the flux of foreign minorities in Europe which carried with them new cultures and religions, secularism was the ideal solution to create inclusive societies without discrimination on the grounds of those cultural elements. To prevent the danger of a clash and to ensure the equal treatment of all religions, it is essential to ground the public sphere on a principle that is universal and neutral and therefore capable of being accepted by all people regardless of their religion: this principle is human reason. Consequently, Church and State are two different entities with different goals and different means which sometimes may cooperate for the social and common good.

Secularization has been a new and universal concept which according to Weber is a unique feature of European thought. But how has secularization emerged and prevailed in European societies? According to Linda Woodhead, there have been numerous social and political changes which favored the emergence of secularism after the 1970’s. First of all, individual rights gained ground and people determined their lives as they wished without letting anyone get involved in their decisions. Other changes such as late capitalism and consumer capitalism, tertiary knowledge open to large part of people, urbanization, globalization of economy in the post-colonial era, welleducated and skillful young people from all the social classes, women rights and women emancipation, sexual revolution and feminist movements, political emancipation constituted the fertile ground where secularism built its own building. Linda Woodhead offers two definitions for secularization. The first one is the social secularization which is the process whereby religion loses its power and influence over and within society while personal secularization has to do with the decline of individual allegiance and commitment to religion. State marginalized Church in Western states but still lays on its support in cases of emergency. Church still has impact on many people lives and its messages are strong enough even if many people decide not to follow strictly these guidelines and instructions.

A secular Christian identity

Someone would wonder how European and enlightened, secular societies are compatible with the rates of the study by Pew Research center where the majority identify themselves as Christian. As Casanova mentions, large numbers of Europeans even in the most secular countries still identify themselves as “Christian”, pointing to an implicit, diffused and submerged Christian cultural identity. According to Casanova, “secular” and “Christian” identities are intertwined in complex and rarely verbalized modes among most Europeans. However, scholars coming from different backgrounds, support the view that European secularism is selectively secular and is more friendly towards Christianity and less tolerant towards other religions and especially Islam. According to them, European secularism is a result of Christian cultural identity which still applies its standards and ignores other cultures and religions. Ferrari mentions related to that view that this secularism is double-standard secularism where the conditions of access to the secular public sphere, apparently the same for all religions, are actually more demanding for non-Christians religions whose doctrinal and organizational characteristics are less compatible with the secular profile that distinguishes the public sphere. The secular character of the current European societies has a lot been under doubt by the leaders of the Church and of various religions. The Ecumenical Patriarch Bartholomew I in his message towards the “Le Parti Populaire Européen” for its 21st Congress writes “ The history of Europe which contains some common features has been abandoned by modernity. We have to take into consideration the religious dimension if we want cohesion…and this is why our Church and PPE have started a fertile dialogue since 1995”.

Le Foulard Islamique and Women rights in Christianity & Islam

During summer 2016, mainstream and social media were full of images from arrests of Muslim women wearing burkini in French beaches. Burkini is officially banned by French Law and these arrests generated a wave of protests by human rights activists and Muslims all over the world. These protests had to do with the freedom of expression of Muslim women and Muslims in general and if finally the French secular state treats equally everybody without discrimination. On the other side, secularists talked about respect to the secular state of France and its laws of forbidding ostentious religious symbols.

France is the first European secular state where the State and Religion were separated and where the neutrality (Laïcité) of the State towards religion was applied. The Government passed the Law of 9 December 1905, installing in France a regime of Separation of Church and State which remains the current regime. The State must provide to everyone the possibility of attending at the ceremonies of his Church and of being instructed in the beliefs proper to his chosen religion. Equality between the various religions implies that there is no state religion, no “official” or dominant religion, no recognized Churches..No religion has a particular public status. Toleration must be extended to all religions, and even to unbelief. What is more, the church must be subject to political control.

These values have been reflected also on the European Convention of Human Rights and especially on the Article 9, paragraph 1 which protects the freedom of religion. The second paragraph sets the limits between the public and the private sphere where religion belongs Article 9 (2) allows governments to limit “manifestations” of religion or belief, albeit “only to such limitations as are prescribed by law and are necessary in a democratic society in the interests of public safety, for the protection of public order, health or morals, or the protection of the rights and freedom of others” The wearing of veil brought initially in France a clash of cultures and traditions. As Ferrari writes, “On the one hand, immigration have brought into Europe an increasing number of people who follow religions that are not traditional in the Old continent (in particular, Islam): on the other hand an increasing number of citizens claim the right to follow publicly the tenets of their religion in matter of dress codes, gender relations, family law and so forth, and this is outside the private domain to which religion had been confined.

The veil of Muslim women reflected a symbol of oppression in European secular societies and lack of human rights. In 2004, the French National Assembly passed a legislation which makes it illegal for Muslim women to wear headscarves within French public schools. To be precise the legislation refers to the banning of ostentatious religious symbols within the secular domain of the public school system. The Jewish kippa (yarmulke) as well as “oversize” crosses are prohibited with the Muslim headscarf.The ultimate objective was the complete assimilation of these religious groups to the French values and principles and the creation of a more cohesive and inclusive society. The scarf only gradually became a charged political symbol of the presence of Islam in France. The beginning was made in 1989 where a principal in secondary school in Creil (a suburb in Paris) expelled three girls because they wore the headscarf. After this, a series of social battles in favor of the scarf or against the scarf was followed for many years. Cultural differences were brought into the surface. Muslim women who wear a hijab often being represented as agents of “fundamentalism” or “terrorism” and as indicators of the inassimilable nature of Muslims in Europe. On the one hand, people defended the cultural and religious traditions and the freedom of religious expression and on the other hand, people defended the secular values, the place of religion in the private sphere, the freedom of Muslim women from oppression, violence and patriarchal structures. Each side accused the other of ignorance or xenophobia but both sides defended human rights from a different perspective.

But what Muslim women say about this? Islam as every religion is internally diverse and has many branches with different views, more or less strict, towards human rights and women rights. In the study of Sara Silvestri, 132 Muslim women living in European countries took part in order to reach some conclusions regarding how they embody their Islamic tradition in their daily lives. Young generations are eager to access Islamic knowledge, to intellectually, spiritually and critically “own” their religion. Many women seek personal empowerment through close and conscious adherence to religious performance, by studying the Quran and Arabic independently, by attending lectures, by becoming able to challenge tradition and to dispute male leadership from within. Also, many women reject the male dominant and traditional forms of Islam and stop belonging to institutions and conservative communities. Consequently, they live their own spirituality in their own unique way even when they do not follow religious practices (non organized Islam). In the study of Nadia Jeldtoft, where she interviews people who do not belong to organized Islam, she states “ The practices have been adapted to fit into everyday life. They are spiritual because they provide interviewees with a space of their own to practice Islam on their own terms.” As Jeldtoft mentions, the nature of this form of religion is private and internalized with an individual approach. Many Muslim women believe that headscarf is a symbol of universal values and modesty and they feel better wearing it and not oppressed.

It is of crucial importance to make a short comparison with the liberty that women enjoy in Christianity. Europe has its roots in Catholicism and later some countries were led by Lutheranism and Protestantism. After the Early Christianity, the position of women got deteriorated and they became objects under the ownership of their family male members or second class citizens. Lutheranism place the male in the position of everybody’s master (paterfamilias) and women were confined in the domestic sphere with no public speech or influence. A new model of civic order where women were excluded, was promoted by Lutheran theology. Apart from their marginal role as care takers of their family, women also were depicted as devils who try to bring troubles (witch hunting).

After many centuries, women started playing a more crucial role in the Church and its operations. In a money based economy, men were absolutely interested in the profit making and women took care of charity affairs. In the last decades, modernity paved the way for Christianity. Its traditional and conservative methods were not tolerant by young people and radical measures should be taken in order to find an effective balance. Female autonomy led to the first steps for the change in the traditional typology of gender models in Christianity. In November 2016, Pope Francis extended power to priests to forgive abortion. This is the next big step of Roman Catholicism to the female reproductive autonomy which was unconceivable some years ago. Female reproductive autonomy was established as a human right in international law by the Convention of the Elimination all Forms of Discrimination against women, in force since 1981 ratified by 168 states. The Holy See, along with eight Muslim States has not signed this Convention, nor the 1952 Convention on the Political Rights of Women.

Georgia Gleoudi is a graduate of "MA in Religious Roots in Europe: in Lund University and has a BA in International Relations and European Studies from Panteion University, Athens. She is interested in Religion and State relations, faith - based diplomacy and intercultural relations

Continue Reading
Comments

Europe

Did the Far-right Really Win the Sweden’s Elections?

Published

on

General elections were held in Sweden on Sunday 9 September 2018, to elect the 349 members of the Sweden Parliament (Riksdag). They in turn will elect the Prime Minister of Sweden. Regional and municipal elections were also held on the same day.

Sweden has been facing a political impasse after its mainstream center-left and center-right blocs virtually tied in an election on Sunday, while the far right — which neither wants to deal with — made gains on a hardline anti-immigration platform.

With nearly all votes counted on Monday, the ruling center-left Social Democrats and Greens and their Left Party parliamentary ally had 40.6 per cent of the vote, while the opposition center-right Alliance had 40.3 per cent. The Sweden Democrats, with roots in a neo-Nazi movement, won about 18 per cent, up from the 13 per cent gained four years earlier.

Under such circumstances, forming a coalition government is rather difficult in Sweden, with the country’s two traditional parties attempting to hold negotiations just to curb the Far-right extremists. Nevertheless there’s a very important point regarding the recent elections that should be taken into consideration:

Sweden Democrats, a right-wing political party in Sweden, which was founded in 1988, is described as right-wing populist, and anti-immigration. Jimmie Åkesson has been party leader since 2005. This party received increased support in the 2014 Swedish general election, when it polled 12.9% and secured 49 seats in parliament, becoming the third largest party in Sweden. But the the Sweden Democrats have remained isolated in the Riksdag because the other parties staunchly maintain a policy of refusing cooperation with them.

That is the reason why the Democratic Party, and Jimmie Åkesson’s strong presence at top of the political and executive equations in Stockholm are ruled out. The improvement in the vote of the democrats in the Swedish general election has been interpreted differently by various sources. Some analysts believe that Swedish extremists had a great success in the recent elections. However, some argue that the real story of Sweden’s election is not, as the prevailing narrative has it, the irresistible onward March of Europe’s far right.

The fact is that the far-right activists failed in Sweden’s general election: They failed to achieve their goal of gaining 25 to 30 percent of the general vote. True, the Swedish Democratic Party is still there as the third most powerful Swedish party in the recent election, but this is not exactly what while Jimmie Åkesson was after; to become the most powerful party in the country with winning the majority of the whole vote.

Though people like Jean-Marie Le Pen, the right-wing extremists’ leader in France, speak of the Swedish Democrats’ victory, the truth is something else!

Interestingly, surveys conducted before the Swedish general election indicate that Jimmie Åkesson and his entourage would be able to win at least 25% of the vote. But recent results suggest that some of the people who were supposed to vote for the Democratic Party in Sweden, had eventually decided to vote for the traditional parties.

In this way, at least until 2022, Sweden is rescued from a serious crisis called “right-extremism dominance over Stockholm”. If Axon and his associates come to power in Sweden, we will see the destruction of the multicultural society of Sweden on the one hand and the creation of some fundamental changes in the structure of the “welfare state” in this country on the other hand. And it should be noted that the development of populist policies in the welfare state will definitely lead to the elimination of the achievements that the Swedes have been struggling to deploy at the welfare and economic levels of society for decades.

First published in our partner Tehran Times

Continue Reading

Europe

Europe’s hollow threats

Mohammad Ghaderi

Published

on

Although there has recently been lots of controversies on issues such as developing an “independent payment system” Europe and a “pseudo-swift structure” to maintain the nuclear deal with Iran, many analysts and experts in economic affairs believe that there’s no real intention to actualize this idea among the EU authorities.

In the meantime, there are deterrent factors that have hampered European independence from the United States, and it seems that these factors are now highlighted under the presidency of Donald Trump.

The fact is that European politicians, and especially the current generation of European rulers act as the main barrier in this way. While some left-wing and Social-Democrats are about to put the idea into practice, some politicians such as the  German Chancellor Angela Merkel, French President Emmanuel Macron and the British Prime Minister Theresa May are opposed to this idea.

They were committed to maintaining Europe’s economic and security dependence on Washington. However, the key question is whether the European countries will succeed on this path or not? Is there really a will to develop an independent payment system from the United States in Europe? The answer to this question is negative!

One of the most important prerequisites for the formation of an “independent payment system in Europe” is the consensus of the right-wing and left-wing parties on this issue. However, the European officials don’t seem to have such intention. On the contrary, they have become major obstacles to realizing this goal themselves.

It’s interesting that such a fact has been taken into consideration by many Western sources. For example, Foreign Policy writes in this regard:

“What’s different today is that the US is imposing sanctions contrary to the foreign policies not just of Russia and China, which have long chafed against the sanctions tool, but against the fundamental foreign policy of our closest allies in Europe and elsewhere,” Smith said. “That is what has brought us to this situation.”

It continues; “with their access to the US financial system hanging in the balance, European banks know that, in the end, the EU must satisfy Trump’s demands to fix the deal or be prepared to fully comply when US sanctions return.”

Recently, the Chancellor of Germany has announced her opposition to the creation of an independent payment system in Europe (to save the Joint Comprehensive Plan of Action). Angela Merkel believes that the US-EU security relationship is a priority and this should be considered in all the EU calculations! In other words, the German Chancellor has actually preferred “to play on the US ground”, and this she considers above all other options including “Europe’s financial independence from the United States.”

Theresa May, the British prime minister, has exactly the same opinion. She believes that, instead of confronting Trump’s financial and economic policies, and even its illegal measures such as the White House’s withdrawal from then nuclear deal, Europe should think about holding negotiations and interactions with Washington!

As for the French President Emmanuel Macron, his policies suggest that he has a strong desire to interact with United States under any conditions! In 2017 and during the joint-American-European Project on changing the JCPOA, he played an extremely important and highlighted role, though Trump had eventually pulled out of the nuclear deal.

Finally, it should be noted that the main obstacle to “Europe’s independence from the United States” are the European authorities. As long as the current generation of European politicians are in office, such independence (in terms of security and finance) won’t be actualized. When it comes to Iran sanctions, the EU seeks to satisfy Trump’s demands, and this a rule which is not going to change.

First published in our partner MNA

Continue Reading

Europe

Balkan Borders and Russia’s Interests

Published

on

The idea of concluding an agreement between Belgrade and Pristina on the territorial delimitation between Serbs and Albanians, voiced by the president of self-proclaimed independent Kosovo, Hashim Thaci and supported by Serbian President Aleksandr Vučić, may be on the negotiating table in Brussels in early September 2018. Both presidents are to meet in the Belgian capital to resume the dialogue on the normalization of bilateral relations under the auspices of the European Union.

In the interpretation of Hashim Tachi, this involves “correcting the Kosovo-Serb border” with the annexation of three adjacent Southern Serbian regions in Presevo Valley with predominantly Albanian population to Kosovo. If such an agreement is reached at the level of the leaders of Belgrade and Pristina “nobody will be able to interfere with its implementation – neither the EU, nor NATO, nor the United States”, the Kosovo president emphasized. Hashim Thaci even suggested holding a referendum in the relevant areas to resolve territorial issues, the decisions of which will have binding international legal force.

For his part, the head of Serbia, Aleksandar Vučić, refusing to speak on the status of the Presevo Valley, supported the idea of dividing Kosovo into Serbian and Albanian parts, stressing that otherwise in the next few decades, the Serbs will have to restrain Albanians already in cities outside Kosovo: “Do not want a differentiation with the Albanians? No problem, just tell people that we should be  ready to protect Vranje in 40 years if you do not see that our people are being evicted from there today.” “I stand for it and I do not hide it. I act and represent it as my policy, whether it will get the support of the people or not, but I stand for differentiation with the Albanians“? he said.

Addressing his opponents inside Serbia who see in the Kosovo division the act of national betrayal and the waiver of the “cradle of Serbian statehood,” Aleksandar Vučić accused them of unwillingness to really solve the Kosovo problem and even trying to use the Kosovo problem  for “overthrowing power in Serbia”: “They want to feel safe today, but what will happen tomorrow? It does not bother them.” I will not “wash my hands” like Pontius Pilate, but I will go out to the people with my draft resolution of settling the Kosovo problem” – promised Aleksandar Vučić, stressing that  until now he had no opportunity to negotiate directly with the Albanians themselves.

The possible achievement of a “package  agreement” between Belgrade and Pristina on the normalization of bilateral relations and the resolution of territorial issues is of growing interest in the Republika Srpska, which is part of Bosnia and Herzegovina. According to its President Milorad Dodik, if Kosovo is accepted to the UN and other international institutions with the consent of Serbia and its other opponents, the Republika Srpska will also seek accession to these structures.

The leader of the Bosnian Serbs stressed that the Kosovo problem cannot be solved separately from the Republika Srpska issue and recalled the resolution adopted by the parliament at Banja Luka in 2008. It said that in view of “establishing a new principle and international practice of recognizing the right to self-determination”, this state-forming entity of Bosnia and Herzegovina will seek for itself the status of the state.

Unlike the Balkan leaders, the European Union was seriously worried about the possible achievement of territorial compromises between Belgrade and Pristina and their possible extrapolation to other “disputed” areas of the Balkans. “Europeans are alarmed by the discussions about the borders between Serbia and Kosovo” as the territories exchange is “a risky bet in the Balkans”, – the Paris Le Monde  newspaper points out. It quotes the opinion of one of the leading EU diplomats who dealt with the settlement of interethnic conflicts, including in the Balkans and the former Soviet Union, Pierre Morel. “This is a great danger for the whole region” – the diplomat said, referring to the potential “escalation of movements for the renewal of borders on ethnic principles”. Such escalation can “infect” countries such as Macedonia, Montenegro or Bosnia and Herzegovina, where “many national minorities are struggling to coexist” – Le Monde points out.

Particular attention in this regard should be paid to Macedonia, taking into account the additional “risk factors” relative to this former Yugoslav republic. Among them is the threat of new internal political turmoil in the conditions of the refusal of a significant part of society (led by the president) to support an intergovernmental agreement with Greece on changing the name of the state.

As for the Albanian factor, the starting point for the “institutionalization” of Albanians’ demands was the 2001 Ohrid Peace Agreement. The rights of the Albanian minority proclaimed in this agreement actually turned Macedonia into a confederation. In particular, we are talking about such provisions as “unlimited use of the Albanian language as a service language in Macedonia” and “the introduction of consensus democracy in areas of activity that relate to ethnic rights.”

It is hardly an exaggeration to say that the very existence of Macedonia as a single state under the circumstances is primarily dependent on the “goodwill” of  the Albanian minority, which, according to various estimates, is between a quarter and one-third of the total population of the country.

Neither should we disregard the factor of NATO. In this relation, it should be recalled that the conclusion of the Ohrid Peace Agreement between the Government of Macedonia and the leaders of local Albanians was preceded by the signing of the so-called “Framework Agreement” between Macedonia and the North Atlantic Alliance. The amendments to the country’s constitution and other changes to the national legislation documented in this document were declared “an agreed framework for the future democracy in Macedonia”.

Such a consolidation of  dramatic changes in the legislation (concerning the very foundations of the national-state system) through an agreement with NATO was unprecedented even by Balkan measures but did not lead to a significant stabilization of the situation in Macedonia. It is no accident that experts from the International Crisis Group stated in 2006 that “the practical and political challenges facing the country still do not allow us to call it a stable post-conflict democracy.”

There can be no doubt that the leaders of the Macedonian Albanians will try to make maximum use of the Belgrade-Pristina agreements on territorial issues for their own purposes – despite the current opposition from the European Union.

The fact is that, according to available data, the idea of territorial “exchanges” between Belgrade and Pristina has recently received secret impulses from the United States. In reaching the relevant agreement Donald Trump’s administration saw a simple and convenient means of normalizing the situation in the Balkans and at the same time increasing its own rating in the eyes of both Serbs and Albanians, and “detachment” of Serbia from Russia. The Kosovo problem was actively discussed during the recent visit to Washington of the Serbian Prime Minister Ana Brnabic. There she held meetings, including with US congressmen. “Washington, which has long opposed to any change in borders and has supported Kosovo since the 1999 war, seems to have also softened its position after Donald Trump came to power. Softened it to the extent that many European diplomats are now alarmed, what if the United States has managed to agree on a similar decision with Russia, which historically supports Serbia,” – worries Le Monde.

Under the current conditions, it can be predicted that all those interested in the new redrawing of the Balkan borders will try to take advantage of the contradictions between Brussels and Washington in their own interests in order to ensure for themselves the maximum advantages of both territorial and financial  nature. This, in turn, requires Russia to be more attentive to the Balkan processes that can become a catalyst for the corresponding “shifts” including in the post-Soviet space in the spirit of the well-known concept of Realpolitik.

At the same time, one should take into account the fact that many negotiators themselves are not at all inclined to expand their format and, in particular, to involve Russia as a permanent member of the UN Security Council. Thus, Serbian Foreign Minister Ivica Dacic rejects the possibility of Russia joining the dialogue between Belgrade and Pristina, stressing that the format of such negotiations will remain “as it is” and its expansion will not happen: “There are no such plans“.

However,  this does not prevent the leaders of Serbia from specifically discussing the above issues with the United States. Thus, in order not to “lose” the Balkans, Russian diplomacy should be more “proactive” and put forward their own initiatives that meet both its own interests and the interests of current and potential  partners in the Balkan region and beyond.

First published in our partner International Affairs

Continue Reading

Latest

Newsdesk10 mins ago

Financing the 2030 Agenda: What is it and why is it important?

António Guterres launches his strategy to finance the 2030 Agenda to put the world on a more sustainable path, this 24 September,...

Religion11 hours ago

Erdogan, Andrew Brunson and Ukrainian Church autocephaly

On Monday, a Turkish news website Dik Gazete published an article Erdogan’s Washington – Brunson – Ukraine game written by...

Tech12 hours ago

Digitisation and autonomous driving to halve costs by 2030

The digitization and automation of processes and delivery vehicles will reduce logistics costs for standardized transport by 47% by 2030,...

South Asia14 hours ago

Democratic transitions in South Asia: Solih led Opposition brings hope to Maldives

Authors:  Srimal Fernando and Mizly Nizar* The 2018 Maldivian Presidential Election and the run up to it was closely watched...

Middle East16 hours ago

Battling it out at the UN: Potholes overshadow US-Iran confrontation

It’s easy to dismiss Iranian denunciations of the United States and its Middle Eastern allies as part of the Islamic...

Defense17 hours ago

Rafale: A national tragedy or just plain stupidity?

In other countries, it would have been a badge of shame for the Government, Bureaucracy, Defense Industry and the citizenry...

South Asia18 hours ago

Pakistan should ‘Speak Softly and Carry a Big Stick’ in response to India

With the 73rd United Nations General Assembly currently underway, tensions in South Asia once again seem to be building up...

Trending

Copyright © 2018 Modern Diplomacy