ePP. Vol. 4

ee-- ** ** ** MMPPFF ee--PPRROOCCEEEEDDIINNGG OOFF PPAAPPEERRSS ЈЈ --IIVV -- VVOOLL

2


3

** PPuubblliisshheerr::

Ф

Macedonian Political Science Forum

** EEddiittoorr iinn CChhiieeff::

- ј ќ,

Marjan Vuchkovikj, M.Sc, President of MPF

– ј , , „Ј ј „ . ј – ј , ј .

Macedonian Political Science Forum - Skopje (MPF), was established in March 1997 by political science PЕВffeЖВЕЖ aБd ЖЗИdeБЗЖ fЕВА Зhe LaК facИlЗМ )ИЖЗiБiaБИЖ PЕiАИЖ aЗ Зhe Ss. Cyril and Methodius University in Skopje, Republic of Macedonia

e-З .

e-Proceeding of papers represents online journal of social and political science and

is published one - three times a year.

. The views of the authors do not reflect the views of the Macedonian Political Science Forum.

ќ ј – . – ј ,

Texts in multiple languages- Footnotes - Bibliography, 210 pages

Ф – ј , . 9 ј MPF - Skopje, Goce Delcev Blvd, 9-b 1000 Skopje

/ „Ј ј / /Law faculty )ustiБiaБus Primus /

02/ 3181 571 +389 2 3181 571

[email protected]

e-Proceeding of Papers

mailto:[email protected]


4

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- ј ќ


7

PREFACE

Respected,

Through the fourth volume of the e-Proceeding of papers,

Macedonian Political Science Forum has dedicated its time and

energy to the development of the political thought on global scale.

Since our beginnings in 1997, we have created a successful

organisation which analyses key aspects of daily events through

the prism of political science. We have dedicated the past 18 years

to the promotion of the political science in Republic of Macedonia

through various activities. Among our most successful projects are

the two International Academic Conferences, which presented a

platform for many eminent national and international experts to

discuss current politics and positively influence the development

of the political thought on a larger scale.

The forth volume of the e-Proceeding of papers encompasses

scientific papers from remarkable national and foreign experts,

elaborating many key questions of importance to political science.

This Journal contributes to the affirmation of the Macedonian

Political Science Forum as an organization which aims to serve as

a key factor in the development of the political science in Republic

of Macedonia and abroad, as a member of the World electronic

library EBSCO.

Sincerely,

MMAACCEEDDOONNIIAANN PPOOLLIITTIICCAALL SSCCIIEENNCCEE FFOORRUUMM

Marjan Vuchkovikj, M.Sc.

President


8


9

1188 ЊЊ

CCEERREEMMOONNIIAALL FFOORRUUMM IINN HHOONNOORR OOFF TTHHEE 1188TTHH AANNNNIIVVEERRSSAARRYY FFRROOMM

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11


12

18 Ш

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, é, ј , ј .


13

18 YAERS MACEDONIAN POLITICAL SCIENCE FORUM

The development of the political science though in Macedonia is

essential in regards to the generally accepted principles of

democratic governance. Our basic rule, which alsoserves as our

organizational objective, is to strengthen the significanceof

political science thought in the Macedonian society. We have

chosen this path intentionally, knowing it will pose quite a

challenge for a non-governmental organization of Political Science

in a young democratic society, conditioned by frequent changes in

the political, legal, social and economic life. But the results of our

numerous activities over the years confirm the exact opposite.

The first direction of our activities envisaged involvement of local,

national and foreign delegates and ambassadors, eminent national

professors of international law and political science, university

and college officials and many other key figures and policy

makers, whose presence further confirms the importance of our

activities and contributes to the further affirmation of the political

science as an independent discipline. The second direction of our

activities envisaged promotion of academic papers in the area of

Political Science, by publishing professional papers, studies and

articles in our Journal, e-Proceedings of Papers, which is of

international significance, demonstrated by the membership in

EBSCO - he КВЕld'Ж laЕgeЖЗ geБeЕaЗВЕ Вf eЛГeЕЗ aЕЗicleЖ aБd journals. So far the Macedonian Political ScienceForum has

achieved many significant activities which are aimed to further

develop thePolitical Science in the country.

Although there are many futureobstacles, we, as an organization

that represents the interests of all students of Political Science in

the country, are ready to give our best to achieve our own

objectives, in order to finally affirm the Political Science as an

independent discipline.


14


15

њњ јј

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11999977

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MMaacceeddoonniiaann PPoolliittiiccaall SScciieennccee FFoorruumm wwaass ffoorrmmeedd iinn MMaarrcchh 11999977,, bbyy

ggrroouupp ooff iinntteelllleeccttuuaallss tthhaatt wwoorrkkeedd iinn tthhee ffiieelldd ooff PPoolliittiiccaall SScciieennccee..


16

ј „

“, . ј

.

The first International academic conference "European Balkan or Balkan Europe"

was held in Hotel Desaret - Ohrid. 30 participants from five countries took part at

the conference.

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17

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јј ,, ,, .. јј --

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((FFiigguurree 1166 aanndd 1177))

ј

. ј

. The secondInternational academic conference was held at the University Congress

Center - Ohrid. 50 participants from 15 countries took part at the conference.

јј (( ))

(( )) јј --

(( 1188 1199))

HHEE TThhee UUKK AAmmbbaassssaaddoorr ((lleefftt)) aanndd TThhee PPrreessiiddeenntt ooff RRMM ((rriigghhtt)) -- oonn tthhee 22nndd IInntteerrnnaattiioonnaall aaccaaddeemmiicc ccoonnffeerreennccee iinn

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18

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-

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. -

e-Proceeding of papers presents the first online journal for Political Science in

Macedonia, and aims to inspire political scientists to share opinions on issues of interest

in the society. e-Proceeding of papers is member of the World electronic library EBSCO.

1188.. 11 -- 22001144 -- (( 2244 ))

1199.. 22 -- 22001144 -- (( 2255 ))

2200.. 33 -- ЈЈ 22001155-- (( 2266 ))

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19


20


21


22


23


24


25


26

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332299..7733((556600)) 11991199//11992233

ЦЦ ЈЈ 11991199

ЦЦ ЊЊ

AABBSSTTRRAACCTT

After the end of the World War I, the Entente forces, in

their capacity as victors, made the division of territories in the

Balkans. In this sense, the French domination was largely reduced

vis-à-vis Great Britain Ж dВАiБaЗiВБ, which took over the role as

the victorious country in the Balkans and elsewhere. Acting as a

colonial power in decline, at the Paris Peace Conference the

French foreign policy will draw the main contours of the new state

entities of the Balkan Peninsula, with the exception of Greece,

which will be protected by the English strategic interest. The

Versailles system, which has defined the borders in Europe since

the 1941, will order the Sevres Treaty from August 10, 1920 in

regards to the Ottoman Empire. This agreement proposed

affixation of Eastern Thrace and the Smyrna area to Greece, which

was followed by the revolutionary reaction led by Mustafa Kemal

Ataturk. The Greek - Turkish war erupts in March 1921, under the

leadership of Ataturk, requesting retrieval of full independence of

the state and the protection of the national interests of the

Turkish people of their own national territory. Military actions

were terminated with the signing of the Lausanne Treaty on July

24, 1923. As a result of the war, the Republic of Turkey

proclaimed independence on October 29, 1923, an event that

officially marked the abolishment of the Empire and the Caliphate.

Key words: Mustafa Kemal Ataturk, Versailles system,

Sevres Treaty, Lausanne Peace Treaty, Turkish War of

Independence, modern Turkey.


27

ЦЦ ЈЈ 11991199

ЦЦ ЊЊ

ј , ј ј ј , ј . , ј , ј , ј ј ј , . ј ј , ј , , ј , ј . , - ѓ .1 ј ј , ј , ј ј . ј њ ј ј , ѓ ј ј - . ј ј , ј . ј ј ј , ј ј . ќ , , ј ј ј ј . ј ј , ј

1 ј , ј . . , . ѓ . ј , ј

ј .


28

. , ј ќ ј . њ ѓ ј , ј ј ј , . ј ј ј ј , ј ј . њ , ј ј . ј њ , ј ј ј ј ј ј ј . ј , ј ј ј , . ј ј њ ј . ј ј ј ј ј ј , ј , њ . , ј њ , .2 њ ј ј

2 , , ј . ј . .


29

ј ј ј ј . ј њ јќ ј , , ј њ - њ њ - њ ј ј . њ ј , ј ј . ј њ ј , њ ј . њ , , . ј ј , ј ј ј , , њ ј . њ . ј , ј . ј њ ј . ј , ј ј . ј , ј ј . ј : ј , , . , ј


30

ј ј , - њ ј . њ ј . њ ј ј . ѓ њ , њ њ њ њ . њ њ ќ њ , њ , . ј ѓ ј .3 ќ ј ј . ј ј ј ј ј ј . ј , њ њ - њ . , . ј

3 ј ј : . „ ј . . . ј , ќ ј . , ќ ј . ќ ѓ ѓ ј ј , ј , .


31

ј ј ј њ ј ј . . ј - њ , ј : њ ј , њ , ј ј њ , њ њ ј . . . ќ ј . . . ѓ њ ј . . њ ј , ј . ј , . њ њ , ј . ј ѓ . њ , ј , ј . , ј ј .


32

ј ј . ј ј њ ј ј , ј ј њ . ј њ , . јќ ј , ј , ј ј . њ ј њ ј , ј . ј њ . . , - ј ј њ , - ј њ њ ј ј . ј ј – ј , , њ ќ њ ј . ј ј , ј , ј ј њ ј . њ . . ј . ј њ њ ј њ ј ј њ Megali Idea- .


33

ѓ , ј , ј .

ј ј њ ј ј , ј , ј ј .4 , ј ј , ј ј ј ј њ ј . ј , ј ј ј . ј ј , ј . , ѓ ј ј . ѓ ј ј , ѓ њ њ ќ ј

. ј јќ ѓ ј , . . ѓ ј ј , . ј ј ј . ѓ , „ ј ј . ј ј , ј ј ј , ј јќ ј ј ј ј . ѓ ѓ , ј , ј . њ

4SЗavЕijaБВЖ,... .


34

ј ј ј ѓ , . ј ј , ј ј ј ј ј ј , ј њ ј ј њ њ ј .

њ ј . ј ј , ѓ ј . ј ј . ј , ј ј ѓ ј . ѓ ј , ј . - ј , ј ј , ј

, , . ј ј , ј ј ј ј . њ ј ј . ј , њ - ј . ј , ј ѓ ј ј , ј , ќ .5

ј , - , „ њ ј ,

, њ ј . ј

5 ј , ј .


35

њ , ѓ ј ј „ ј

ѓ . ј „ ј ѓ - .

, ј , ј , ј , ј . ѓ ј ј .

ј ј , ј ј . њ , ј , ј - ќ ј . ѓ , њ њ - , ј ј ј , ј ј .6

ј , ј , ј ѓ ј ј . ј ј .

ѓ ј

6 : њ ј . њ , ј ј ј . ѓ ј , ј ќ њ њ . ...


36

ј , , ј , . , - ј , , њ ј ѓ ј њ „ .7

7Balkanski ugovorni odnosi 1876– , )) ЗВА, BeВgЕad, . . .


37

* * *

, ј , њ - , . њ , ј , . ј , ј . њ , ј ѓ ј ќ њ , ј . ј , ј , ј ј . ј њ . ј њ ј ј ј ј . ј ј . - . ј ј њ , ј ј њ . , њ ,


38

ј ј XX . Ј

- Stojkovic, Momir - Balkanski ugovorni odnosi 1876 - 1996, II ЗВА, JP SlИНbeБi liЖЗ SRJ, SJU MeđИБaЕВdБa ГВliЗika , BeВgЕad, 1998

- ј , ј ј ,

1, ј . - . ,

„ . ј , „Ј ј – ј , ј , 2008

- Dobkin, Marjorie Housepian - Smyrna 1922, The Destruction of a

City, NEWMARK PRESS, New York, N.Y., 1998

- , - ѓ ј ј њ , , „Ј ј - ј , - , Џ. . – ј , 1978 –

1919, . њ . , ,

- Glenny, Misha – The Balkans 1804 – 1999; Nationalism, war and

the great powers, Granata Books, London, 2000

- ј , ј , )V, ј ѓ ј - , ј ,

- Ј , - ј ) )) , , ј ,

- Jelavich, Charles and Barbara - The Establishment of the Balkan

National States, 1804 - 1920, University of Washington Press,

London, 1986

- , - ј , Clio, 2000

- Kinross, Patrick - Ataturk, The Rebirth of a Nation, Phoenix,

London, 2001


39

- Lamouche, Colonel Leon - La question des minorites - Les

Bulgares en Macedoine, dans les Confins occidentaux et en Thrace,

Imprimerie de la democratie, Paris, 1931

- Ladas, P. Stephen - The exchange of minorites, Bulgaria, Greece

and Turkey, New York, 1932

- Miller, David - My Diary at the Conference of Paris, with

Documents, New York, 1924. Vol. 1 - 22

- , ј - „ њ ј , . ѓ ј „ - њ , ,

- Roudomentof. Victor – Nationalism and Statecraft in

Southeastern Europe (1750 – 1923), University of Pittsburgh,

1996

- Stavrijanos Leften - Balkan posle 1453 godine, EQUILIBRIUM,

Beograd, 2005

- Helmreich, Paul - From Paris to Sevres: The Partition of the

Ottoman Empire at the Peace Conference of 1919 - 1920,

Columbus, Ohio State University Press, 1974

- Hammer, von Joseph - Historija turskog /osmanskog/ carstva. 3

tom, Zagreb, 1979


40


41

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–– КК

јј

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11..0011 јј

334422..773311::[[006611..22::22[[449977..77))

ЈЈ

ЦЦ ––

ШШ

ABSTRACT

Religious freedoms and their regulation by international and

regional legal instruments, is undoubtedly considered the

foundation of every modern democracy.

Freedom of conscience and religious beliefs have a Millennium

character and their origins are grounded in the being of man and

his community.

Based on the concept ofthe generally known separation of the

religious feelings of the state - the legal system in the country is

developing specific symbiotic blend of state with the two major

religious communities. The State more or less has successfully

managed this very sensitive issue elaborated as a fundamental

principle of the human rights, of course only if it is practiced as an

individual rather than a collective right, which must not

jeopardize the rights of others.

Keywords: religion, religious communities, Christianity, Islam,

dervish orders


42

ЈЈ

ЦЦ ––

ШШ

њ ј , ј њ . њ ј ј , ѓ ј ѓ , ј . ј њ : ј ;8 , ѓ ј ѓ ; 9 ј њ ј ј ј 10 ј ;11 , ј ј , . ѓ ј ј

8UN Universal Declaration of Human Rights 9International Covenant on Civil and Political Rights (ICCPR) GA UN 10UN Declaration on the Elimination of All Forms of Intolerance and of

Discrimination Based on Religion or Belief 1981 (UN 1981 Dec.) 11European Convention for the Protection of Human Rights and Fundamental

Freedoms


43

њ Ј , . ј ј , :„ - , ј ј ј -, ј .12 ѓ ј , , . ј ј ј њ Ј ј ј , ј ј : . ј , , њ . , . , њ ј .13 ј њ VII , ј . : . , ј , ,

12United Nations A/HRC/13/40/Add.2, Report of the Special Rapporteur on

freedom of religion or belief, Asma Jahangir 13 ј , . / ,


44

- , ј . . , ј , , - , ј њ ј . . C ј , ј .14 , ј ј ј , .15 ј , : „ , , ј , њ њ ј њ , , њ . ј :„ ј . њ ѓ ѓ , , . ј ј

:27,2 ј ,

14 ј , . / , 15 , , . / ,


45

.16 ј њ ј њ ј ј ј , . ј : ј , ѓ , . ј ј .17 ј ѓ , . ј , ј ј . , ј ѓ ј . ј ј , . , 1951- ј њ , 1963- ј њ , - ј , , ј .18

16 ј , . . / , . / , 17 ј , . 8/00, 18 http//www.kovz.gov.mk


46

ј : њ ј : - њ ; - њ ѓ , ; њ , : , ј . ј : .

ј ј , ј , , , % ј . % ј , јќ ј , , , . ј ј , . , . 19 ј : , . ј ј ј : – ј ; ј ; – ј ; ј –

19United Nations A/HRC/13/40/Add.2, Report of the Special Rapporteur on

freedom of religion or belief, Asma Jahangir, t.18-19.


47

ј ; ј ј ; ј „ ; – ; ј ; ј ; ј ј ; ј ј ; ј ј ; ј ј ; ј ; ј ; : ј ; ј ј ; Ј – ј ; – ј ; ј – ј ; – ј ; ј - ; ј : ј ; њ ; ј њ ; –Џ ; – ; ј ј ; ј – ; џ ; 20

ј ј ѓ , јќ . , ј ј . ј ј ,

20 http//www.kovz.gov.mk


48

, њ њ % , %, %, ј ј ј % 15 % , ј ј ј . , 21 . ј , ј , : , , . ј , ј – . ј . , , ј .22 23 њ . , - . ј , ќ , ј ј . , ј , . ј :24

ј – , ј њ . ќ

21 – . ј . „ – , ј , , . 22, , 23 њ , њ . „ – , ј , , . 24 і . і і і і я ь ь. // ь і . – .: . і „ , . – . – . – 259.


49

– ј . ј ј Ј . . ј , : ј – . ј ј ј : ј , . ј : , ј , . ј ј . ј ј , . . њ ќ ќ . ј . ј : ј , , , . ј . ј : , , , ј , . ј - ј . ј . : ј , ј , ј , ј ј Џ ј . ј ј : , , , , , , ј ј . ѓ .

ј – ј , , . ј , ј ј ј . , , , . ј .


50

ј – ј . ј џ . ј . ќ ј , ј Ј ј џ ј . , ј ј . ј ј – , ј ј . њ ј ј ј ј ј .

ј – ј ј . ј , ј . ј . џ . ј : ј – ј ј . ј – ј ј . , ј ј ј њ .

ј – ј ј . ѓ – . ј – ј , њ . ј . ј ј .

Ш ј – ј ј . . .


51

ј – ј њ ј . њ . ј – ј ј 0 , њ њ њ .

ј – ј ѓ . , ј . – . ј ј . ј – . . .

– ј њ , . – . ј – . , . њ .

– ј , , : ј ј . њ .


52

ј , ј – њ . ј ј њ , , , – ј , ќ : , . ј ј , ќ ј , ј ј : – , ј – , њ ј , .


53

1. – , . , ј 2005.

2. Bhikhu Parekh: Rethinking Multiculturalism, Cultural Diversity and

Political Theory, Harvard University Press Cambridge Massachusetts,

2000;

3. і . і і і і я ь ь. // ь і . – .: . і „ , . – . – . – 259.

4. і . і - і я я і ія і і і і і я // і . .- . . „ і і і ъ , . – ь : і і . – 2009.- . . і ь і ія ь і ь. – . – 127.

5. European Convention for the Protection of Human Rights and

Fundamental Freedoms;

6. International Covenant on Civil and Political Rights (ICCPR) GA

UN;

7. Љ : ѓ , ј , ; 8. Љ . : њ , ј , ; 9. Џ , ,

2008;

10. UN Universal Declaration of Human Rights ;

11. UN Declaration on the Elimination of All Forms of Intolerance and

of Discrimination Based on Religion or Belief 1981 (UN 1981 Dec.)

12. United Nations A/HRC/13/40/Add.2, Report of the Special Rapporteur

on freedom of religion or belief, Asma Jahangir

13. ј , . 52/91,

14. ј , . / , 15. , , . / , 16. ј , . / ; 17. ј , . / ; 18. њ ј , , / . 19. http//www.kovz.gov.mk


54


55

JJaannaa IILLIIEEVVAA,, PPhhDD,,

UUnniivveerrssiittyy ooff TToouurriissmm aanndd MMaannaaggeemmeenntt iinn SSkkooppjjee,,

BBllaaggoojj CCOONNEEVV,, MM..SScc..

MMIITT UUnniivveerrssiittyy SSkkooppjjee

11..0011 јј

2288::331166..7755((110000))

IISS TTHHEERREE AA PPOOSSSSIIBBIILLIITTYY OOFF CCRRAASSHH BBEETTWWEEEENN TTHHEE

IISSLLAAMM AANNDD TTHHEE MMOODDEERRNN WWOORRLLDD??

ABSTRACT

The exceeding exposure of Islam as a religion means treatment of

a whole group of billion and three hundred thousand people and

their identification as fundamentalists, without making any

analysis of the contemporary socio-political tendencies of the

Islam itself.

The main thesis of this text will be: Is there any conflict between

Islam and the other religions (civilizations), and if so, is there any

real threat by the Islamic fundamentalism to the international

security?

By the arguments presented in this text, by making an analysis, I

will try to prove that: the identification of the religion Islam with

various governmental and social movements, associations and

groups which identify them with Islam and declare themselves as )ЖlaАiЖЗЖ iЖ a КЕВБg aГГroach made by the socio-political

surveys and analyses of the experts after September 11, 2001.

KEY WORDS: Islam, clash, civilizations, culture, law, politics


56

IISS TTHHEERREE AA PPOOSSSSIIBBIILLIITTYY OOFF CCRRAASSHH BBEETTWWEEEENN TTHHEE IISSLLAAMM

AANNDD TTHHEE MMOODDEERRNN WWOORRLLDD??

The end of the cold war represents a creation of vacuum in the

geopolitical status quo, which rises an opportunity for Islam to go

out of the long-lasting captivity and to transform itself in a period

of political offensive of international magnitudes. After the fall of

the communism, the western world had a need to recognize a new ideВlВgical daБgeЕ , aБd )ЖlaА aЖ a ЕeligiВБ, dВcЗЕiБe aБd ideВlВgМ which is centuries and centuries in a conflict with the Judaism and

Christianity, is the best specimen to reach the goal. Thus, Islam

transforms itself in the biggest challenge and fear for the new

world order. On the other hand, the transnational Islam is

permanently seen as the biggest enemy of the western world.

The recognition of a religion in the political and social life, quite ВfЗeБ iЖ beiБg chaЕacЗeЕiНed aЖ )ЖlaАic fИБdaАeБЗaliЖА . AЗ Зhe same time, the Christian interpretation of the term fИБdaАeБЗaliЖА leadЖ ИЖ ЗВКaЕdЖ a ChЕiЖЗiaБ PЕВЗeЖЗaБЗ movement from the beginning of the 20th century, which stands

for a literal interpretation and understanding of the Holy Bible, as a baЖiЖ Вf Зhe ChЕiЖЗiaБ life aБd edИcaЗiВБ. FЕВА ЗhiЖ ЕeЖГecЗ, Зhe term )ЖlaАic fИБdaАeБЗaliЖА iЖ ИЖed iБcВЕЕecЗlМ, chaЕacЗeЕiНiБg all Muslims (those who recognize and respect the Quran as the

word of God and the Sunnah as a way of living) with the term fИБdaАeБЗaliЖЗЖ , ЗhaБkЖ ЗВ Зhe gЕaЖЖЕВВЗЖ liЗЗle kБВКledge Вf Зhe religious doctrine of Islam, and not wishing to learn the Islam as a ЕeligiВИЖ cВБceГЗ, veЕМ ЖiАilaЕ ЗВ ChЕiЖЗiaБiЗМ iЗЖelf 25.

Apart from this, the western thinking and perception about the

Muslims is characterized as: political activity, extremism,

terrorism, religious fanaticism and anti-Americanism, which leads

to a distortion of the perception of the western civilizations about

the essence and the idea of the Islamic religion and civilization

and its degrading and defamiliarization from the western

civilization and Christianity as a religion.

In order to understand the conflict between Christians and

Muslims, we need to go back to the history, where we can

probably find the answer of the more-than-a-thousand-years

intolerance between the two biggest religions in the world.

25Said, 1978


57

Namely, as Samuel P. Huntington in his article The Clash of CiviliНaЗiВБЖ? tries to explore thoroughly the split of Christians aБd MИЖliАЖ: The fiЕЖЗ AЕabic )ЖlaАic cВБДИeЖЗ fЕВА Зhe beginning of the seventh to the middle of the eight century

established the Islamic government in North Africa, in the Iberian

Peninsula and in North India. The border of Islam and Christianity iЖ ЖЗabiliНed iБ Зhe БeЛЗ ceБЗИЕieЖ . Then, Christianity regained control over the Western

Mediterranean, Sicily and Toledo (Iberian Peninsula) by the end of Зhe eleveБЗh ceБЗИЕМ. )Б , ChЕiЖЗiaБiЗМ ЖЗaЕЗЖ Зhe CЕИЖadeЖ, when the Christian powers unsuccessfully tried to establish a

Christian government in the Holy Land, until 1291, when the last ChЕiЖЗiaБ ЕeЖВЕЗ, AcЕa, КaЖ lВЖЗ 26.

A few centuries after the overthrow of the Christian Latin states

in the Middle East by the Arabic Caliphate, the Ottoman Empire

stepped on the world stage. Namely, the Ottoman Empire weaken

Eastern Roman Empire first, conquering Constantinople in 1453,

and with big war conquest, it gains complete control over the

Balkan Peninsula, Hungary (conquering Buda), and in 1529

succeeds to siege Vienna (Lewis, 1993), the seat of the Habsburg

Dynasty (in 1529, when Vienna was sieged by the Ottomans, it

rules with Spain, Belgium, Burgundy, The Netherlands, Austria,

Milan, Bohemia and Moravia and it is the biggest dynastic empire

in Europe).

From the period of spreading of the Arabic Caliphate (of Cordoba)

in Europe (Iberian Peninsula), to the siege of Vienna, Europe is

under a constant duress of Islam, and spreading of the Islamic

civilization in Europe. That kind of danger becomes the basic

reason for intolerance between Christians and Muslims, and for a

constant feeling of being different and fear from the others.

In order better to explain the conflict and intolerance between

the Christian Europe and the Muslim Middle East, we need to go

thoroughly to the roots of the conflict itself. Namely, the conflict

between the two religious groups, which in their concepts have a cЕeed iБ Зhe ЖaАe fВЕА Вf diviБiЗМ, dВeЖБ З cВАe fЕВА ЗheiЕ differences, but the similarities that connect them.

Both Christianity and Islam are monotheistic religions, which, in

the contrast of the ancient polytheistic beliefs cannot and do not

have an ideological and doctrinal position to accept other

26Huntington, 1996


58

divinities in their ways and forms of belief. The fact that these two

religions cannot allow assimilation of other (foreign) divinities cЕeaЗeЖ a big baЖiЖ fВЕ ЗheiЕ dИaliЖЗic ГeЕceГЗiВБ Вf Зhe КВЕld: Кe aБd ЗheМ . BeЖideЖ ЗhiЖ, bВЗh Вf ЗheА aЕe ИБiveЕЖaliЖЗic aБd iБ their basic doctrines they stand for the idea that each of them is a

unique true religion in the world, i.e. a religion which at the end of

the time will conquer everybody on the planet, and their God will

rule the world. Some additional complications are made by the

fact that from the very creation of the Islam as a religion, it starts

to spread by conquering, occupying and assimilation of many ГeВГleЖ iБ Зhe КВЕld EЖГВЖiЗВ, . OБ Зhe ВЗheЕ haБd, Christianity, in any possibility, is spread as a religious doctrine

with wars and assimilations of other (Barbaric) civilizations.

A BМНaБЗiБe chЕВБicleЕ, abВИЗ Зhe CЕИЖadeЖ КЕВЗe: WheБ Зhe fiЕЖЗ crusaders arrived in Constantinople seemed as the whole West, all

barbaric tribes from behind the Adriatic Sea to the Pillars of

Hercules set off on a mass transmigration, appearing in Asia with all Вf ЗheiЕ ГВЖЖeЖЖiБg 27.

27Armstrong, 1991


59

Islamic Revival vs. Modernization

In order to understand the process of returning of Islam on the

world stage and its larger popularization in the social and political

life of the states with a majority of Islamic population, one needs ЗВ eЛaАiБe ceЕЗaiБ ЗeЕАЖ ЖИch aЖ )ЖlaАic Еevival aБd )ЖlaАic acЗiviЖА Кhich АaБМ ВЕieБЗaliЖЗЖ ИЖe ЗheА aЖ eИГheАiЖА fВЕ fИБdaАeБЗaliЖА aБ eЛЗЕeАiЖА.

The Islamic revival is considered as a thread, not only from the

world leaders, but from the multinational companies (important

factor in the international relations), which have economic

interests in the Islamic world. The increased influence of the

religion in the private and social life of the Muslims represents a decЕeaЖe Вf Зhe ВГГВЕЗИБiЗieЖ fВЕ АВdeЕБiНaЗiВБ Кhich iЖ considered as a mechanical acceptance of the western

achievements and values only. Due to the fact that the Islamic way

of living and religion practicing is not in accordance with the

contemporary world tendencies for social government and

development, it is seen as anti-modern and arrière-garde, and not

as an alternative and practical movement and vision for

enhancement of the Islamic societies. The narrow-minded and ЖИbjecЗive КaМ Вf cВБЖideЕiБg Зhe )ЖlaАic Еevival bМ Зhe КeЖЗeЕБ world represents disrespect of the religious and social structure of

the Islamic societies and a basic reason for conflicts and clash

between cultures and societies.

The issue of modernization of the Muslim societies is a topic of

large social, political and academic importance, in the Islamic

world, and in the western societies as well. The understanding of

the western world of the modernization is considered by the

concept of complete secularization of the society.

The Muslim understanding of the modernization vary from blind

support and admiration of the western culture and achievements

in the social and political relations in Europe and USA to the idea

of selective synthesis between the western culture and the Islamic

traditions, but in the both cases it results in separation of the

religion from the social life.

The ГlaБЖ fВЕ КeЖЗeЕБiНaЗiВБ Вf Зhe )ЖlaАic ЖВcieЗieЖ aЕe dВВАed to failure because of the fact that they are based only ВБ façade change of the western values in the Muslim states.

The secularization of the processes and the institutions cannot

transform easily to secularization of the thoughts and culture in


60

the traditional Muslim societies. However, the Islamic activism is

based on a new process of modernization, different from the

process considered literally by the western countries, i.e. leaving

the social modernization and leaning upon the modernization in

the field of technology and science. The technological innovation

(of the West) are the new weapons for spreading the Islam and its

progress, while the secularization is placed as plan B.

The progress of Islam in the Muslim societies reaches its

culmination in the seventies and eighties of the twentieth century.

Things are speed up by the underestimation of the Arabs in the

Arabic-Israeli War in 1967 (the Six-DaМ WaЕ . The cВБЗЕВl Вf Eastern Jerusalem and the Sinai Peninsula by Israel was

considered as humiliation of the Arabic world and culture, their

pride and identity (the loss of Jerusalem in not only Palestinian

problem, but Arabic and Muslim as well, because Jerusalem is the

third sacred city for the Muslims. The return of Jerusalem under

Arabic and Muslim Control becomes an ideal and religious reason fВЕ Зhe КhВle MИЖliА КВЕld... 28.

As a result of that disastrous moment (the loss of Jerusalem), the

new Arabic and Muslim history contains dissatisfaction of the

current ways of social government and development of the

political, economic, war, and cultural fields in the Muslim

societies. After the defeat in 1967, not only the religious groups, bИЗ Зhe КeЖЗeЕБ eliЗeЖ aЖ Кell aЖk Зhe fВllВКiБg ДИeЖЗiВБ: WhaЗ iЖ the purpose of the modernization of the Arabic and Muslim world

when the United States and Europe unconditionally support the iАГeЕialiЖЗ ГВliЗicЖ Вf )ЖЕael? )Ж iЗ КВЕЗh ЖcaЕifМiБg Зhe БaЗiВБal aБd cИlЗИЕal ideБЗiЗМ fВЕ Зhe БaЗiВБal iБЗeЕeЖЗЖ?

It is the Six-day War that starts as a new tendency for finding a

personal Arabic identity, independent from the West, and a

process of turning to its Muslim roots of the Arabic states. Trying

to find a renewal of the Arabic and Muslim identity, the leaders of

the Muslim world come to the idea that Islam is an alternative,

which shall replace the nationalism and the copying of the

western values in the Arabic world.

On the other hand, the leading regimes and the opposition in the

Muslim countries more and more lean upon the Islamic religion in Зhe fighЗ fВЕ ГВКeЕ aБd gaiБiБg gЕaЖЖЕВВЗЖ ЖИГГВЕЗ. The ИЖe Вf

Islam for the matters of the state, and its misuse by the

28Armstrong, 1991


61

government was a reality in many secular regimes in the Middle

East, as it was the case of Gaddafi in Lybia, Sadat in Egypt, Nimeiry

in Sudan, Mohamed Ershad in Bangladesh, as it is the case with

the religious leaders, who by the Islam succeed to win the power

and establish Rule of the Sharia Law in 20th century, as it was the caЖe Вf KhВАeiБi iБ )ЕaБ 29

In the majority of the opposition movements in the Muslim

societies, it is the opposition that is the carrier of the Islamic

values and supporter of the tradition. Some of those movements

develop legitimately political parties and succeed to gain more

and more support by the people, as it was the case with the MИЖliА bЕВЗheЕhВВd , TakfiЕ Кal-HijЕa , Jihad , aБd )ЖlaАic Jihad . All Вf ЗheЖe АВveАeБЗЖ Кhich КeЕe ЖИcceЖЖfИllМ transformed into political parties, they stand today for extremism

and violence in their tendency to change the existing political

reality (situation).

The orientalist and knower of the Islam, John Esposito, classify ЗheЖe ideВlВgical АВveАeБЗЖ Вf Зhe )ЖlaАic Еevival like ЗhiЖ: The core of the revival view of peace claims that the Islamic world is in

a state of decrease. The reason for that is screwing from the right

track of Islam. The method of curing is the return of Islam in the

personal and social life of each Muslim, which will lead to revival Вf Зhe )ЖlaАic ideБЗiЗМ, iЗЖ valИeЖ aБd ГВКeЕ 30

The national awakening of the Muslim peoples has not weakened

through the history. The differences in the ways of conducting the

awakening in the Muslim countries lead to enhancement of the

positions of the movements and the parties which declare

themselves as Islamic. The influence of the revivalism can be

considered by the fact how much Islam as a religion is present in

the social and cultural life by the Muslims. Islam has never

stopped playing an important role in the social life of the Muslim

countries, as Christianity was separated and brought to private

life during renaissance. These differences of the Christian and

Muslim societies lead to the fact that Christians see the Muslims as

religious fanatics, i.e. people that are not able to privatize their

religion and not to mix it with state issues.

Is the Islamic Threat Real?

29Armstrong, 1991 30Esposito, 1992


62

Islam in the last few decades is defined by some governing

western elitists as a threat for the governments of the western

world. This interpretation is mainly derived from the period of

Iranian revolution and the ways on which its conductors want to

export it in the rest of the Islamic world. Many of the western

analysts warned that the Iranian scenario (revolution) would be

repeated in the rest of the Islamic states, and the spreading of that

revolution would represent a thread of the democratic and liberal

secular system of the Western countries. However, such a thing

did not happen. The revolution of the Iranian Ayatollahs was not

spread in the other Muslim countries, and it did not lead to some

drastic changes in the world order, i.e. the projected breakdown of

the established equilibrium in the international relations did not

happen.

As the Islamic revolution in Iran did not spread in the rest of the

Islamic world, the analysts gradually stopped mentioning the

thread of Islam to the international security and the international

order, i.e. there are less and less people who believe the Islam as a

religion can bring to destruction of the western order.

On the other hand, as the idea for global world destruction by

Islamic powers disappeared in the western world, in the Islamic

countries there were more and more conditions in favor of

activation and revitalization of the Islamic revivalism. The fact the

Iranian revolution did not spread in other countries did not mean

that the period of revivalism in the Muslim countries is over.

In many Muslim societies religion is present in the social life so

much, that the power of the religious leaders and their ideas is

connected to the cultural, social and economic development of the

state. Thus, the Islamic revivalism becomes a thread for the West,

because it is against the ultralibertarian secularism that is present

there.

The fВcИЖiБg Вf Зhe WeЖЗ ЗВ Зhe ЖВ called )ЖlaАic fИБdaАeБЗaliЖА as a global threat lead to the creation of the current situation in

the international relations, where the violence and terrorism are

equaled with Islam. Many of the current analysts and experts are

not in condition to differentiate the legitimate right of use of

power (for self-defense or protection of the social order) with the

terrorism. Even more important is the fact that the illegitimate use

of power and the use and abuse of the religion by certain

individuals creates identification of all of the members of that


63

religious group with the use of those methods. It is not correct to eДИal )ЖlaА aЖ a ЕeligiВБ КiЗh Зhe )ЖlaАic ЕadicaliЖА aБd fИБdaАeБЗaliЖА . The feaЕ Вf Зhe fИБdaАeБЗaliЖА ЗhaЗ iЖ АВЕe and more present on the world stage leads to creation of bad

multicultural and multiethnic relations that are reflected directly

in the relations between the states and misbalance the order in

the international law. That same attitude creates a climate in

which all Muslims and Muslim organizations and associations are chaЕacЗeЕiНed aЖ gИilЗМ ИБleЖЖ Зhe cВБЗЕaЕМ iЖ ГЕВveБ. Almost all of the Islamic movements have a similar or same

corpus of ideas, where the basic doctrine in their political and

ideological vision is based on the claim that: Islam and the

Western world are locked in a closed battle that has started in the

early stages of the creation of Islam and it reached its culmination

during the Crusades, and it continued in the period of the

colonization of the Islamic territories by the western countries,

and today it represents a product of the Judeo-Christian

conspiracy against Islam. The radical Islam defines the West (UK, FЕaБce, USA… aЖ iЗЖ biggeЖЗ eБeАМ becaИЖe iЗ gave ЖИГГВЕЗ ЗВ nonislamic regimes in countries with majority of Muslim ГВГИlaЗiВБ EgМГЗ, LebaБВБ, )ЕaБ dИЕiБg Зhe ЗiАe Вf Зhe eАГiЕe… as well as for the partiality of the western forces to the Israeli ЖЗaЗe aБd iЗЖ ГВliЗicЖ Вf EЛВdИЖ Вf Зhe PaleЖЗiБiaБ AЕabic aБd Muslim population from their homeland. The violence of those

regimes and their diplomatic missions and the multinational

companies according to the radical Muslims is the right of each

Muslim. With this radical attitude, Islam becomes not only an

ideological alternative, but a political and theological imperative

as well.

For the conservative social circles of the Muslim societies the

answer for the foreign domination should not be supported by the ЕeligiВБ iЗЖelf, aБd keeГiБg ЖЗЕicЗlМ ЗВ Зhe (ВlМ BВВk , ЗheМ fiБd Зhe answer in the Prophet Muhammad himself who said that against

foreign pressures and attacks there were only two ways to

answer; first was leaving the territories that the enemies managed

to conquer – Hijra (and practically it is impossible to do) and the

second is a Holy War – Jihad. But Jihad itself is not possible in the

modern societies because Europe has a much bigger power of any

other Islamic country or nation.

At the same time, Islamic activism and radicalism becomes the

biggest source of energy for the common Muslims, offering


64

answers to the most sensitive questions related to identity, faith,

self-knowing of the Muslims in the world. Thus, the leaders of the

Islamic organizations gain the positions of leaders of the Muslim

nation and by their ideas for radicalism and Islamism they

succeed to trick millions of people in the Muslim countries.

That kind of consideration of the matter by these leaders is the

biggest problem for the leaders of the western countries, because

of the ideas for the universalism and unity of the Islamic nation it

is very easy to influence on the people who identify themselves as

obedient Muslims and fighters for the cause of the unity and

superiority of the Muslims through the world.

Many people from the western countries including many well-

known politicians, analysts and even university professors and

orientalists think that the western world does not have problem

with the Islam but that the real problem are the violent Islamic

extremists. But those leaders forgot that the western Christian

countries have a long history of wars, production and

development of various types of weapons for massive destruction,

as well as imposing of their imperialist plans, i.e. colonization of

all territories that belong geographically to Europe. Also, they

represent Islam and Muslim organizations as expansionistic and

brutal, forgetting their own history.

But the thousand and four hundred long history shows the

opposite. The relations between Islam and Christianity –

Protestant and Catholic through the history were always violent –

the one were always for those others.

One can freely conclude that the threat that was considered by

the leaders of Europe and America to come to the West, from the

Leninism, i.e. communism, was a superficial and temporary

historical problem between two ideologies that ended by the end

of the 20th century.

That same thread (for some of the western leaders) represented a

temporary historical phenomenon in comparison to the

permanent (a thousand and four hundred years) conflicting and

rival relation between Christianity and Islam. Between the two

religions, there were periods of peace sometimes, but at the end

they resulted in fierce clashes and longs wars, that went on with

cold conflicts even after the wars, growing bigger and bigger each

year without any solution – just for one reason: there is no real

ideological and religious conflict between the two religions, but a


65

conflict between the states with a majority of the population from

the two religious doctrines.

As the well-kБВКБ ВЕieБЗaliЖЗ JВhБ L. EЖГВЖiЗВ eЛГlaiБЖ, These

two communities were often in a competition, and sometimes

were ГaЕЗ Вf a fieЕce fighЗ fВЕ ГВКeЕ, ЗeЕЕiЗВЕieЖ aБd ЖВИlЖ 31

On the other hand, seen historically, the social and civilization

thread for Europe which stems from Islam and the wars of the

Islamic countries led to boosting of the European capacity which,

at the end resulted in a process of final unification of Europe.

The Egyptian journalist Mohamed Sid-Ahmed in 1994 writes that ИБЗil ЗheЕe iЖ a biggeЕ aБd biggeЕ claЖh beЗКeeБ Зhe JИdeВ-

Christian ethics and the movements of the Islamic revival, the

thread felЗ bМ Зhe WeЖЗ Кill be gЕВКiБg 32.

31Huntington, 1996 32Huntington, 1996


66

Conclusion

The biggest problem of Christianity in the Western societies is not

the Islamic fundamentalism, radicalism or the existence of Islam

as a religion, ideology, doctrine and civilization; the basic problem

of the West is the Islamic revival and the opposing of the Muslim

societies to secularize, thus showing proudly their religious and

cultural belonging. The existence of Islam as a different unit from

the West, as a social community, whose believers are convinced in

their superiority, and the righteousness of their religion, it is not

the problem that concerns the West, but the unwillingness of the

Islamic nations to modernize and westernize, by which they

would be subservient to the West; that problem is characterized

by the western governors and leaders as the biggest threat for the

existence and the development of the Western civilization, as

superior in the relations to the others.

On the other hand, the problem of Islam is neither the values and

the enhancement that are demonstrated by the west, nor their

military power and technological leadership. The problem of

Islam is the cultural and civilization position towards Christianity,

its ideals, its universality, as well as the way the Christian societies

promote their culture and values in the world as superior over the

other civilizations and cultures.

The risk of the modern times is that the radical attitudes of the

leaders of the western countries to the rest of the world, can lead

to a state of applying double standards in the promotion of the

human rights and democracy, thus increasing the gap between the

two biggest religions on the Earth.

It can be concluded that, the identification of the religion Islam

with various governmental and social movements, associations

and groups which identify them as Muslims, and declare ЗheАЖelveЖ aЖ )ЖlaАiЖЗЖ iЖ a КЕВБg aГГЕВach Аade bМ Зhe ЖВciВ-

political surveys and analyses of the experts after September 11

2001.


67

REFERENCES:

Amstrong, K. (1991). Holy War: The Crusades and their Impact on TВdaМ Ж WВЕld. New York: Doubleday-Anchor, 1991,

Amstrong, K. (2000). The Battle for God. New York: The Ballantine

Publishing Group, a division of Random House, Inc.

Esposito, J.L. (1992). The Islamic Threat: Myth or Reality. New

York: Oxford University Press

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69

- ј ЈЈ

„„ .. КК јј -- јј

„„ЈЈ јј

11..0011 јј

332233..111111::330044((449977))

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ABSTRACT

The ЖЗaЗeАeБЗ Вf Зhe ГВГИlaЕ SlВveБiaБ ГhilВЖВГheЕ SlavВj Žižek -„EveЕМ ЖЗaЗe БeedЖ iЗЖ ВКБ BalkaБ beЖЗ deЖcЕibeЖ uniquenessof the Balkans. FЕВА ЗhiЖ ГВiБЗ Вf vieК, Зhe ЗЕeaЗАeБЗ Вf Зhe BalkaБЖ aЖ rhetoric of the

otherness iЖ ЗВЗallМ jИЖЗified. )Б ЗhaЗ sensewe are talkingabout Europe

without boundaries and for a difference between the physical and АeБЗal ГЕeЖeБce Вf bВЕdeЕЖ. AЖ Žižek ГВiБЗed, Зhe laЗЗeЕ iЖ АВЕe difficИlЗ to remove and is usually transferred from one generation to another in a

process known as mental mapping- Кhich alЖВ АeaБЖ ЗhaЗ BalkaБ iБ Зhe EИЕВГeaБ АeБЗal ГeЕceГЗiВБ ГЕeЖeБЗЖ Зhe ВЗheЕ . Other common features that converge Balkan nations except language

and religion can be divided into several areas: the culture, the nature of

state institutions, common historical past, and similar social structure of

the population.

In order to confirm that uniqueness Balkan also accept the negative ЖЗeЕeВЗМГeЖ Кhich aЕe aЗЗЕibИЗed ЗВ hiА. SВ iЗ iЖ ВfЗeБ defiБed aЖ Зhe daЕk Жide Вf EИЕВГe , iЗЖ anti-civiliНaЗiВБ eleАeБЗ . BИЗ aЗ Зhe ЖaАe ЗiАe eveЕМ ЖЗaЗe БeedЖ iЗЖ ВКБ BalkaБ fВЕ dividiБg iЗЖelf fЕВА Зhe ВЗheЕЖ. However it must be emphasized that similarities that connect the

Balkan peoples and which has created the perception of the Balkans as a

separate entity on the territory of Europe, have no intention to isolate

Balkan from the rest of Europe.

KEY WORDS: geopolitics, mental maping, balkanism, stereotypes


70

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њ њ . њ . њ , ј , , ј . ј ѓ . ѝ ѓ , ј ј ј , ј . њ , , , , њ ? ј ѓ ј é ј ј , ј ѓ ј , ј , ј ј ј ј , ј њ ј ѓ . ј ј ј . ѓ : , , , ј .


71

, њ , , ј ј ј њ ѓ , ј . јќ ј , ј ќ ј њ ј , ј . ј , ј . њ ј ј ј , ј . ј ќ ќ , . ѓ јќ , ј , ѓ њ , . њ ј ј њ . , ј . , . . јќ - , é ѓ , ј , ј , ј , , .33 ј , ј

33 ј ј


72

ѓ њ , : , ; ; ; ј ј њ . , ј , ќ ѓ ј . , , ј ѓ ј , ј .

ј , јќ ј – ј , ќ. é , ќ . ј


73

ј , ј . 34 ј ќ њ , јќ . , ј ) , ј њ . ќ , % , , % ј . ј ј ј - - -Ј ј ѓ , ј . ќ - ј , ј ќ , , ј , ѓ . 35 , ј : , , , . 36 , ј , ј , .

34LjИbiša MiЗЕВvić, „GeВГВlitička traБНicija BalkaБa i БВve EvrВГe i БjihВva ulВga u uslВvima mВБВceБtrističБe glВbaliНacije sveta И EkВБВАika [ ] VВl. , br. 3-4, 10. 35JВvaБ )lić, BalkaБski geВГВlitički čvВr i srГski etБički ГrВstВr, И ZbВЕБik GeВГВliЗička ЖЗvaЕБВЖЗ SЕba [ ] , 36BЕaБiЖlav MaЗić, GeВГВlitički ključ Нa sudbiБu „veriga sveta „tajБa BalkaБa

(SKC Beograd 1995) 8


74

ј . 37 њ ј ј . ј ј , ј , њ . ј ѓ њ , , , ј . ј ј . 38 ј ј , јќ њ , ј , јќ ј ј . , . 39 јќ ј , , , , ј Ј . ј ј . . , , ј ј , ј ј

37LjИbiša MiЗЕВvić, Novi svetski poredak i Balkan SKC Niš 38Vojna Enciklopedija (Knjiga 1), (drugo izdanje, 1973) 549 39 ј , З јќ ј


75

ј ј - . њ , ј . ј . , јќ ј ќ ѓ , . Ј , ј . - ј ј , ј , њ - ј ј . 40 ј ј . ј ј , . : ј , ј ј ; ј , њ ; ј ј ј ; ј ј ј ј ; , , ; ѓ , ј њ њ , é , . ѓ , ј

40Zbigniew Brzezinski,The Grand Chessboard: American Primacy And Its

Geostrategic Imperatives(Basic BooksNY1997) 209


76

, ј , ј . ј , ј ј . ј ј ј .

ј )V , ј . ј . ј , ј ј ј . ј њ њ ? , ј јќ ј ј , ќ њ . ј é ќ , ј . ј - , ќ


77

њ : ј .41 Ј ѓ . ѓ ј , ј њ ј , ј ќ , . њ ј ј , , ј њ . њ , њ ј . 42 ј ј , јќ . ј ј 43, ј ј , ѓ ј .44 ј ј . ј ј . њ .45 ј

41 ј , З јќ ј

42FehiА BajЕakЗaЕević, TИЕЖkВ- iЖlaАЖka kИlЗИЕБa bašЗiБa JИžБih SlaveБa' AutВriНiraБ ГrijevВd člaБaka Gjula Nemetha , „)bБ SiБa NaИčБВiЖЗЕaživački

Institut Sarajevo 1962) 5

( http://www.ibn-sina.net/bs/component/content/article/1413-tursko-

islamska-kulturna-batina-junih-slavena.html ) 43 P Skok, Restes de la langue turque dans les Balkans (RIEB II, 1935) 247-260 44P Skok, Restes de la langue turque dans les Balkans (RIEB II, 1935) 421 45 AБeela SИlЗaБa, DiggiБg )ЖlaАic RВВЗЖ Вf Jihad ЗВ UБveil Зhe ЗЕИЗh , Politics

aБd ReligiВБ JВurБal, VВl. , № , 2008) 32

http://www.ibn-sina.net/bs/component/content/article/1413-tursko-islamska-kulturna-batina-junih-slavena.html



78

ј . јќ њ ќ њ ј ќ њ ј ј . , ќ њ ѓ њ ј , ј - ј ќ . ќ њ ј ј ј ј ј ј . 46 . њ њ њ њ ј ќ . , , њ . њ ј ј , ј ј . ј ќ . ј њ , њ ј ј .47 њ . ј ј , ј

46 MiЕВljИb JevЗić, (ВК БaЗiВБЖ Вf FВЕАeЕ YИgВЖlavia lВВk ВБ АВdeЕБ TИЕkeМ , Proceedingsof Social Sciences (Issue 141, 2012) 554 47 ј , З јќ ј


79

, ј ј .

ј њ , ј , ј .48

ј ј : . ј ј , ј , ѓ ј ј . ј ј , ј - ј ј њ , ј ј . . , ј . ј ј њ , њ . : ј ќ ј ѓ њ , ,

48Milica Bakić (aМdeБ, Varijacije na temu Balkan ( IFDT Beograd 2006) 148


80

њ . - , : , . , ј ј . - - ј ј ј , ј ѓ . . ј ј ј , ј . њ . 49 ј ј. ѓ ј . - ј ., ѓ ј ѓ ј ј .50 ј њ ј њ ј ј , ј ј ј ј ј : ј ; њ ; ј .51

49 ј . , . 50 John van Antwerp Fine, The Early Medieval Balkans: A Critical Survey from the

Sixth to the Late Twelfth Century (University of Michigan Press 1991) 15 51 John van Antwerp Fine, The Early Medieval Balkans: A Critical Survey from the

Sixth to the Late Twelfth Century ( University of Michigan Press 1991) 16


81

њ ј ј ј , ј ќ ј ќ ј ј ќ , ќ ј , . ј ј ј ј . ј ј ј . ј ј ј .

vs.

ј , њ . њ ј ј , . њ ј ќ њ . ј њ . , њ ќ , : ј Ј ј ; ј ќ , ѓ ,


82

– . 52 њ : - - , , јќ . 53 ј њ . њ ќ , њ њ , ј ј - , ј њ . ј њ - ј , ј њ . ј ј , - . ј , ќ њ - ј ј .54 њ ј - ј њ - vЖ. . , - ј , – њ - - . 55 њ ј ?

52 Maria Todorova , Imagining the Balkans (updated edition, Oxford University

Press 2009) 23 53DaЕkВ TaБaЖkВvić, Med i krv. )Нmeđu „EvrВГske Turske i „JugВistВčБe EvrВГe )ЖidВЕa SekИlić ed , SKZ BeВgЕad 54 S. ČiЕkВvić, Susreti velikih civiliНacija ВkВ . )stВk i ZaГad u jugВistВčБВj EvrВГi ViНaБЗВlВški )БЖЗiЗИЗ SANU - 371 55 DaЕkВ TaБaЖkВvić, OrijeБtaliНam: istВčБjaštvВ ili ВrijeБtalistika? (SKZ Beograd

1986) 33- 35


83

, њ , .56 њ , . ј ј , . ј , ј , .57 њ ј ј ј . ј , ј ј . ј ј - , . , , , , . , ј . ј ј , . 58 ќ ј . , , , , , . ѓ њ ј ј ј , . , ј , ј , јќ ј ,

56 , ( ј ) 56-57 57 , ( ј ) 62 – 64 58 Petar Grabovac, BalkaБiНam kaВ retВrika drugВsti (2013) Aurora News

Portal,

<http://www.aurora.hr/892/balkanizam-kao-retorika-drugosti/> posledni

update (10.04.2013)

http://www.aurora.hr/892/balkanizam-kao-retorika-drugosti/


84

, ) . - . ј ј . ј ј . ј ј ј , . ј ј њ њ - . њ , , Ј, ј . ќ , ј - , ѓ . . ј ј - ј ј ј .59 ј , јќ ќ ј ј - ј , ј , . ј , . ј , њ , ѓ .

59Anthony Molho;, Wendy Bracewell; Alex Drace-Francis; Diogo Ramada Curto;

Niki Koniordos, Balkan Departures: Travel Writing from Southeastern Europe (

Berghahn Books 2009) 12


85

ј

, - , њ , , ј ј ј . , ќ , , , , . ј , ј , , ј , , . ј , . ј ј , , . 60 ј , Ј , , ј ј ј , , . ј , . њ 61, јќ ќ , ј њ . Ј њ ј

60Gisela Spreitzhofer,The Ottoman Legacy in the Balkans ( BoD – Books on

Demand 2007) 12 61)ЖidВЕa SekИlić, Balkan Plavi jahač BeВgЕad ,


86

њ . ј , : ј , , , , , . 62 ѓ , .63 њ , З - . , , ј , , , ј, ј , , . њ . 64 ј њ Ј ј , ј . ј ј , ј . ј ј Ј , . . , ј - , , . ј ј ј . ,

62BВžidaЕ JeНeЕБik,Divlja Evropa S. Glišić ГЕevВd Вd aБgliЖki, BibliВЗeka XX vek 2008) 23 63Dejvid Noris,Balkanski mit T. SlavБić ГЕevВd Вd aБgliЖki, GeВГВeЗika 57 64Maria Todorova , DiНaБje ГrВšlВsti u vaНduh S.Glišič ГЕevВd Вd aБgliЖki, Biblioteka XX vek 2000) 211- 236


87

ј ј ј њ , .

ќ ј ј њ - , , , , . ј ј , ј , . ј ј ј ј ј ј . јќ , ј ј ј ј ј , , , . њ . ј ј Ј њ , њ ј . њ ј њ њ

- . ј ѓ , .


88

ј , ј њ , њ њ . . ј ј , ј , ј . ј њ ј ќ . њ , ј њ . , . ј ќ ќ ? . , ј , ј , ј ј . ј , ј , ќ ј ј .


89

К :

Anthony Molho; Wendy Bracewell; Alex Drace-Francis; Diogo

Ramada Curto; Niki Koniordos, Balkan Departures: Travel Writing

from Southeastern Europe ( Berghahn Books 2009).

BВžidaЕ JeНeЕБik, Divlja Evropa S. Glišić ГЕevВd Вd aБgliЖki, Biblioteka XX vek 2008).

BЕaБiЖlav MaЗić, GeВГВlitički ključ Нa sudbiБu „veriga sveta „tajБa

BalkaБa (SKC Beograd 1995).

DaЕkВ TaБaЖkВvić, OrijeБtaliНam: istВčБjaštvВ ili

orijentalistika?(SKZ Beograd 1986).

DaЕkВ TaБaЖkВvić, Med i krv. )Нmeđu „EvrВГske Turske i

„JugВistВčБe EvrВГe )ЖidВЕa SekИlić ed , SKZ BeВgЕad Dejvid Noris, Balkanski mit T. SlavБić ГЕevВd Вd aБgliЖki,

Geopoetika 2002).

Gisela Spreitzhofer,The Ottoman Legacy in the Balkans ( BoD –

Books on Demand 2007).

, ј . )ЖidВЕa SekИlić, Balkan Plavi jahač BeВgЕad , .

John van Antwerp Fine, The Early Medieval Balkans: A Critical

Survey from the Sixth to the Late Twelfth Century ( University of

Michigan Press 1991).

LjИbiša MiЗЕВvić, Novi svetski poredak i Balkan SKC Niš . Maria Todorova ,Imagining the Balkans (updated edition, Oxford

University Press 2009).

ј , З јќ ј 2001).

Maria Todorova , DiНaБje ГrВšlВsti u vaНduh S.Glišič ГЕevВd Вd angliski, Biblioteka XX vek 2000).


90

Milica Bakić (aМdeБ, Varijacije na temu Balkan ( IFDT Beograd

2006).

P Skok, Restes de la langue turque dans les Balkans (RIEB II, 1935).

S. ČiЕkВvić, Susreti velikih civilizacija oko 1300. Istok i Zapad u

jugВistВčБВj EvrВГi ViНaБЗВlВški )БЖЗiЗИЗ SANU . Zbigniew Brzezinski,The Grand Chessboard: American Primacy

And Its Geostrategic Imperatives(Basic BooksNY1997).

е Пу ц :

Aneela Sultana, DiggiБg )ЖlaАic RВВЗЖ Вf Jihad ЗВ UБveil Зhe ЗЕИЗh , PВlitics aБd ReligiВБ JВurБal, VВl. , № , 2008).

FehiА BajЕakЗaЕević, TИЕЖkВ- iЖlaАЖka kИlЗИЕБa bašЗiБa JИžБih Slavena' AutВriНiraБ ГrijevВd člaБaka Gjula Nemetha , „)bБ SiБa NaИčБВiЖЗЕaživački )БЖЗiЗИЗ SaЕajevВ (http://www.ibn-sina.net/bs/component/content/article/1413-

tursko-islamska-kulturna-batina-junih-slavena.html )

JВvaБ )lić, BalkaБski geВГВlitički čvВr i srГski etБički ГrВstВr, u ZbВЕБik GeВГВliЗička ЖЗvaЕБВЖЗ SЕba [ ]

LjИbiša MiЗЕВvić, „GeВГВlitička traБНicija BalkaБa i БВve EvrВГe i

njihova uloga u uslovima monoceБtrističБe glВbaliНacije sveta u EkВБВАika [ ] VВl. , bЕ. -4.

MiЕВljИb JevЗić, (ВК БaЗiВБЖ Вf FВЕАeЕ YИgВЖlavia lВВk ВБ АВdeЕБ TИЕkeМ , Proceedingsof Social Sciences (Issue 141, 2012).

у :

Petar Grabovac, BalkaБiНam kaВ retВrika drugВsti (2013) Aurora

News Portal,

<http://www.aurora.hr/892/balkanizam-kao-retorika-

drugosti/> posledni update (10.04.2013).

Vojna Enciklopedija (Knjiga 1), (drugo izdanje, 1973).






91


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