The Balkan War Of 1991-1995 - Essay Example

WHO, OR WHAT, WAS TO BLAME FOR THE OUTBREAK OF THE BALKANS WAR OF 1991-1995, AND THE BARBARISM COMMITTED DURING IT? Month, Year The Balkan War The Balkan war of 1991-1995 was characterized by extreme brutality, cruelty and uncivilized treatment of adversaries. The irrational and treasonable behaviour, which was demonstrated by the warring groups and the use of religious symbols in the war as well as opposing religious beliefs and differences have been blamed for the barbarism committed during the war. The influence of religion on the political and military actions by the Balkans further demonstrates the role of religion in the war. This paper gives a critical analysis of the war in relation to the contribution of religion to the cruelty experienced during the fighting. The belligerent groups in the Balkan war of 1991-1995 have been described by Gallagher (1999, p. 45), as being from diverse ideological and religious backgrounds. Some of the belligerent groups in the war had archaic and religious iconographies which included perceptions of being the elect, holy, most ancient, heavenly and sacred. As a result there were beliefs among the warring groups that they had a mission to fulfil which came from God. Glenny (1993, p. 211) reveals that the historic military crusades of various cultured nations and dictators who were declared to be chosen illustrates how religion can influence development of war. The religious traditions of the warring groups in the Balkans war and their impact on democracy and political policies are therefore blamed for the fighting in the Croatian region. During the war, fighters were motivated by the need to protect their religious identity against adversaries who were considered a threat to their beliefs and national heritage. As demonstrated by Denitch (1994, p. 24) the final analysis of the Balkan war of 1991-1995 shows that it was a religious war. Although the war has been attributed to the consequences of differences in culture, incompatible national policies and revenge for previous injustices, religion had a big role in the development of the war. Because the happenings which led to this war were spontaneous, unreasonable and irrational, the role of religion in the fighting is justifiable. Judah (1998, p. 312) says that the Balkan war of 1991-1995 was different from Gulf war because what happened during this period has been described as being dirty, mean, uncivilized, cruel and obscure. In addition, the Balkan war was unique when compared with the World Wars which were mainly motivated by political and economic differences. This is demonstrated by the influence of religion on the political decisions of various groups which participated in the Balkan War. According to Friedman (1999, p. 134), there was a manifestation of religious influence on politics prior to the Balkan war, a phenomenon which contributed to the outbreak of the war. Moreover the historic cultural, ethnic and religious differences among the belligerent groups were very remarkable which facilitated the war. Jenkins and Sofos (1996, p. 112) illustrate that Yugoslavia was created by some regions of Croatia and Slovenia which were Catholic and Orthodox Kingdoms of Montenegro and Serbia. Bosnia which was religiously and ethically divided was also part of the Yugoslavia which was created from the ashes of the First World War. This shows how the World War contributed to the creation of nations with diverse ethnicities. Additionally there was a Muslim population in the southern part of Yugoslavia. The diverse nationalities and religions in this area fared well until the Second World War. The ethnic divisions in this area resurfaced with the brutal occupation of Italy and Germany which led to a civil war. This war caused deep rooted animosities among the belligerent groups which eventually led to the Balkans war of 1991-1995. Hence the barbarism which were committed during the war are blamed on the The cultural identities of the warring groups in the Balkan rebellions and uprisings which occurred between 1991 and 1995 were different because Islamic regions and the Christian regions had many differences. Freedman (1994, p. 106) explains that religious institutions dominated the political, national and cultural strategies during the time of the war. Moreover religious legitimizations were required for military mobilizations which explain the religious basis for the outbreak of the Balkan war. However it is notable that religious goals were achieved through the support of politics and nationalist parties. This shows that religion, nationality and politics were interdependent and their active engagement promoted the aggression which was experienced during the war. As explained by Chandler (1998, p 154), political decisions on war were approved by the church in the Balkan region. The Croatian political party for example enjoyed the support of the church during the war. The Bosnian party on the other hand was supported by Islamic groups within the Islamic religious communities of Bosnia. The religious and national mythologies were also significant causes of the outbreak of the Balkan war as demonstrated by Goldstone (2009, p. 22). Religious symbols were employed by the warring groups during the Balkan war. As a result Glenny (1994, p. 125) asserts that military mobilization and efforts which caused the barbarism which was committed during the war is attributed to religious differences. The role of Serbian Orthodox Church is specifically described by Diamond and Plattner (1994, p. 122) as a major factor which caused the cruelty which was experienced during the war. The religious symbol used by the Orthodox Church during the war was the cross which was nationalized. These symbols were used as either an individual or a larger religious or political sign during the war. The uniforms of the military forces in the Balkan war carried these symbols which acted to motivate them to pursue victory against enemies. Therefore the national and religious inspiration of the religious symbols is blamed for the barbarism committed during the war by the military groups. Additionally, the Islamic Bosnian military groups assumed names such as Muslim Brigades which symbolized the role of religion in the war. The salutations and slogans used during the 1991-1995 Balkan war were the traditional religious phrases such as God is most great and God protects the Serbs. Moreover salutations used in the Balkan war such as God help you Heroes illustrate how powerful the religious messages were during the war. Caplan and Feffer (1997, p. 151) add that religious symbols, customs and practices were used in military units and barracks during the war which further demonstrates the role of religion in the barbarism committed during the war. The slogans used during war show the motivation of the military groups in forging ahead with the war. In this case the major motivation of the warring groups is their religious beliefs. The adversaries were therefore considered to be religiously and ethnically inferior leading to the inspiration to conquer them through the war. According to Blackie (1991, p. 53), national and religious unity during the Balkan war was promoted by political hymns and matching songs which had religious words and phrases. Furthermore, the fallen compatriots of the World War II were exhumed in the eve of the Balkan war and ritually buried according to the ethnic and religious beliefs of the warring groups. Despite the interpretation of the war in terms of political and social differences, it can thus be argued that the religious influence on the war was relatively great. The barbarism which resulted from the way may thus be attributed to the emulation of the fallen heroes who were socially admired for the courage they demonstrated during previous uprisings. Despite the political and economic contribution to the Balkan war, it is evident that religious beliefs acted to facilitate the war and the dehumanization of the victims of the war who were considered as being inferior. When political developments prior to the Balkan war of 1991-1995 are interpreted in religious terms, Glenny (1990, p. 121), says that the role of religion in the fighting becomes clearer. For example the religious analogies from scriptures such as Christ’s Nation were used by the Balkans. In addition, military arguments and interpretations during the war among the Balkans had a religious meaning. As a result the soldiers who died in the war were called martyrs. The religious motivation in the war therefore enabled the military units to engage actively in the war due to the belief that their actions were aimed at defending their religious beliefs. Moreover, the solders believed they would be rewarded martyrdom when they died during the war. This caused the cruel aggression through fearless engagement with the enemy by the warring groups. Moreover, the scriptures were used to motivate the military units who were made to belief that their active involvement in the war had divine support. The barbarism in the Balkan war of 1991-1995 was characterized by symbolic dehumanization of the enemy. Warring groups demonized their opponents. In the religious and social dimensions, the enemies were considered to be inferior. Brown (1997, p. 142) says that the opposing groups were treated like animals during the war through assertions that they were cursed by God. All sides of the Balkan war demonized their adversaries leading to the inhuman treatment which was characterized by the Balkan war of 1991-1995. Hence it is said that the religious extremists are to blame for the barbarism which was experienced during this war. The contribution of religion to the barbarism of the Balkan war is seen in the destruction of sacred objects of the adversaries by the warring groups. Denitch (1994, p. 22) says that it was through symbolic triumph over the adversary that victory was considered complete by the military units. Therefore military operation in Bosnia and Croatia destroyed religious buildings such as chapels, mosques, monasteries and churches. Conclusion The barbarism and inhuman treatment which characterized the Balkan war of 1991-1995 is attributed to the religious beliefs of the opposing groups and their impact on the political policies and decision on war. The nations within the Balkan region had ethnic and religious differences which were demonstrated in the war through demonization of the adversaries and destruction of religious symbols of the enemies. The use of religious slogans during the war and the irrational and uncivilized behaviour of the military units also demonstrate a religious motivation and beliefs which were beyond political or economic differences among the belligerent groups. Bibliography Blackie, D 1991, ‘The road to hell’, International Socialism, pp. 53 Brown, M.E 1997, “Nationalism and Ethnic Conflict”, MIT Press, pp.142-68 Caplan, R. & Feffer, J 1997, “Europe’s New Nationalism”, Oxford: Oxford University Press, p. 151. Chandler, D 1998, “Bosnia: faking democracy after Dayton”, Polity, pp.154-180. Denitch, B 1994, “Ethnic Nationalism: The Tragic Death of Yugoslavia”, University of Minnesota Press, p. 22-60. Diamond, L. & Plattner, M. F 1994, “Nationalism, Ethnic Conflict & Democracy”, Johns Hopkins University Press, pp. 122-129. Freedman, L 1994, “Military Intervention in European Conflicts”, the Political Quarterly, pp. 106-124. Friedman, F 1999, “The Bosnian Muslims: denial of a nation”, Westview Press, pp. 128- 134. Gallagher, T 1999, “Folly & Failure in the Balkans”, History Today, vol. 49 (9), pp.45-51. Glenny, M. (1990), “The Rebirth of History”, Penguin Books, pp. 121-125. Glenny, M 1993, “The Fall of Yugoslavia”, Penguin Books, pp. 211-232. Glenny, M 1994, ‘The Return of the Great Powers’, New Left Review, no.205, pp.125-30. Goldstone, R. J 2009, “International Judicial Institutions”, Routledge, pp 22-29. Jenkins, B.& Sofos A 1996, “Nation and Identity in Contemporary Europe”, Routledge, pp 112- 131. Judah, T 1998, “The Serbs: History, Myth & the Destruction of Yugoslavia”, Yale University Press, pp. 312-329 Read More