Journal articles on the topic 'Kosovo (Republic) – History'

Abstract Kosovo’s statehood has been contested by foes as well as friends. Much is known about the former and less about the latter. This contribution explores the contestation of Kosovo’s independence by the judges of the European Union Rule of Law Mission in Kosovo (eulex) working on privatization matters before Kosovo courts. As put by the Constitutional Court of the Republic of Kosovo (kcc), eulex judges working on privatization matters, “simply continued to ignore the existence of Kosovo as an independent State and its legislation emanating from its Assembly”. The kcc stated this after eulex judges working on privatization matters had refused to respect Kosovo laws and institutions subsequent to the 2008 Kosovo Declaration of Independence. This paper explores the judicial dialogue on Kosovo’s independence between eulex judges and the kcc and identifies the limitations and risks of the ‘status neutral’ policy applied by international organizations to collaborate with Kosovar institutions without prejudging its political status. This submission suggests that ‘status neutrality’ leads to either acceptance or contestation of Kosovo’s statehood and thus brings more uncertainty than clarity to Kosovo’s position in international relations.

Within the span of only a few months in 1999, the United Nations was faced with one of the greatest challenges in its recent history: to serve as an interim government in Kosovo and East Timor.In Kosovo, in response to massive attacks on the Kosovar Albanian population, including orchestrated and wide-scale “ethnic cleansing,” the North Atlantic Treaty Organization (NATO) conducted an eleven-week air campaign against Yugoslav and Serbian security forces and paramilitary groups. The campaign resulted in the agreement of the Federal Republic of Yugoslavia to withdraw all Yugoslav and Serbian security forces from the territory. On June 10,1999, one day after the suspension of NATO’s air strikes, the United Nations Security Council adopted Resolution 1244 (1999), establishing the United Nations Interim Administration in Kosovo (UNMIK).

Few countries in Europe have witnessed as much turbulence during the past quarter century as the seven states which emerged from socialist Yugoslavia after it dissolved amidst a catastrophic series of wars of succession. Although actual armed conflict only took place in Serbia (then still including Kosovo in the rump state Federal Republic of Yugoslavia) in 1998 and 1999, Serbia directly participated in the wars of Yugoslav succession beginning in 1991 in Slovenia, Croatia and Bosnia and Herzegovina, and then finally in Kosovo. For nearly a decade from 1992 until 2001 Serbia's economy languished under the combination of a kleptocratic regime, expensive and protracted military engagements and international sanctions. The long Serbian transition entered a new phase in October 2000, when Yugoslav President Slobodan Milošević was ousted by a very heterogeneous political coalition whose leaders shared only an intense antipathy for Milošević. The Federal Republic of Yugoslavia was transformed into the short-lived state union of Serbia and Montenegro, which disappeared when Montenegro declared its independence in 2006, followed by Kosovo in 2008.

Fundamental rights and freedoms are constitutional category of democratic states whereas the standards for guaranteeing these rights have been determined in the highest international acts of the United Nations.Promotion of equality and compliance with human rights initially originated in social developments in antiquity period. The Greek philosophy represented by world class philosophers Plato and Aristotle, created the foundation for complying with these rights which still serve as principles in the modern times and democratic developments. In later stages of social developments, despite the progress, compliance with human rights in the slavery era but even in the medieval times was faced with many challenges. Meanwhile, the development of the modern world, as an enlightening historic moment, it is the French Revolution, which was of course preceded by important documents in the history of development and advancement of human rights such as: Magna Carta Libertatum and the US Constitution.The reason for addressing this topic consists in the fact that these fundamental rights and freedoms are parts of constitutions of many countries including Kosovo, which are proclaimed and protected by different acts and norms, however they continue to be infringed either by individuals or institutions. Thus, with the aim of promotion of human rights and legal basis related to them in the Republic of Kosovo, this paper will elaborate development of human rights and the legal infrastructure for protection and compliance of human rights in a chronological manner by providing conclusions on the promotion of human rights in the Republic of Kosovo.

The downfall of communist Yugoslavia and the democratization process that followed at the end of the 1980s have led to the fragmentation of the country, which was accompanied by several wars of different intensity and duration (1991–1999). From the ashes of what once was the Socialist Federal Republic of Yugoslavia raised six independent states: Slovenia, Croatia, Bosnia and Herzegovina, Montenegro, Macedonia and Serbia. The situation relating to the southern Serbian province of Kosovo, after its unilateral declaration of independence at the beginning of 2008, and subsequent recognition by parts of the international community, remains unclear. Slovenia is already in the EU, while the rest of the former Yugoslav republics, within the framework of the Stabilization and Association Process of the European Union, have the status of EU Candidate or Potential Candidate countries and are slowly moving towards EU membership.

Since the 1990s, yet another entity has emerged among the wide range of groups and minorities in the Balkans attracting the attention of politicians, scholars and the public. Known as “Egypcani” in Macedonia and Kosovo, or as “Jevgs/Jevgits” in Albania, these Albanophone Muslims are usually identified as Albanianised “Gypsies” by the societies in which they live, although they consider themselves to be descendents of Egyptian immigrants to the Balkans. Today, Balkan Egyptians are officially recognised as a distinct population group in the Republic of Macedonia, while they enjoy political influence through representative and cultural organisations in Kosovo and Albania.

The pledge is an item right based on which its official holder – the pledgee may seek the payment of his/her claims from the item if those aren’t paid within certain time limit. The right of pledge in the Republic of Kosovo constitutes a complex occurrence which has various relations on which at one side is the pledgee creditor, and in the other side are debtor pledgor and other third persons. The role of pledge and its affirmation is related to most qualitative changes of claims. The right of pledge as item right in foreign item (iura in re aliena) makes a history only to a certain degree of economic and social development. In this degree of development there was a need and necessity to secure the other’s claims even de facto, by the hand item, by ”pledging” of an item. The creditor requires that his claims to the debtor be secured by obtaining of a pledge of debtor item. The debtor’s conjunction of creditor by obtaining debtor’s item is safer for the creditor to realize its claims, rather than when the debtor secured these claims by his/her personality, bail, personal insurance. In the Kosovo legal system there is possessory pledge, non-possessory pledge and the pledge over the rights.

In the fifth week of NATO's 78–day aerial intervention in the Federal Republic of Yugoslavia (FRY), the FRY initiated proceedings in the International Court of Justice against ten of its member States which it accused of violating the principles of international law in relation to the jus ad bellum and the jus in bello.1 NATO's action, known as Operation Allied Force, had commenced on the night of 24 March 1999 when cruise missiles were directed on Serbian targets located in the Kosovan capital of Pristina and in the Republic's capital of Belgrade.2 This robust application of armed force came on the eve of the 50th anniversary of NATO, an organisation which was established after the Second World War for the collective defence of its member States, and constituted the first offensive launched against another sovereign State in the organisation's entire history.

Historically, the wise use of country’s economic potential brought conducive political gains. In contemporary times, where the business competition has reached its peak, the creative diplomacy that caters economic concerns, generally called the economic diplomacy is gaining pace. The term of Economic Diplomacy is fairly new, but apparently the research and evaluation of this concept is rapidly increasing, primarily to assess its impact on economic growth. Despite gaining popularity and acknowledgment, many countries are not taking full advantage of economic diplomacy, the Republic of Kosovo is case in point. The aim of this work is to explore the importance of economic diplomacy for Kosovo, a developing country, but with vast potential for growth. The study begins with a brief analysis on Kosovo economic history and the first signs of economic diplomacy. In addition, it discusses the role, importance and the future of economic diplomacy for Kosovo, vis a vis challenges and opportunities. It analysis the level of the use of economic diplomacy in the region, as well as presents data concerning Kosovo trade with world during the period 2004-2014. Finally it offers a number of recommendations for economic development in relations to economic diplomacy and concludes that success of the economic diplomacy largely depends on active, creative and proactive leadership as well as shrewd decison making.

The pledge is an item right based on which its official holder – the pledgee may seek the payment of his/her claims from the item if those aren’t paid within certain time limit. The right of pledge in the Republic of Kosovo constitutes a complex occurrence which has various relations on which at one side is the pledgee creditor, and in the other side are debtor pledgor and other third persons. The role of pledge and its affirmation is related to most qualitative changes of claims. The right of pledge as item right in foreign item (iura in re aliena) makes a history only to a certain degree of economic and social development. In this degree of development there was a need and necessity to secure the other’s claims even de facto, by the hand item, by ”pledging” of an item. The creditor requires that his claims to the debtor be secured by obtaining of a pledge of debtor item. The debtor’s conjunction of creditor by obtaining debtor’s item is safer for the creditor to realize its claims, rather than when the debtor secured these claims by his/her personality, bail, personal insurance. In the Kosovo legal system there is possessory pledge, non-possessory pledge and the pledge over the rights. Key word: The Right of Pledge, Pignus, Mortgage, Pledge Object, Pledge Principles, Titles for Obtaining the Right of Pledge by the Hand Item.

The new issue of the journal «Current Problems of Europe» opens with the problem-oriented article, dedicated to the analysis of the state of the Balkans / South-Eastern Europe region and its development in 2000-2020. The author gives a systemic description of the processes taking place in the intra-national and international intra-regional political, social and economic development of the countries of the region, and the problems generated by them. The changes are associated with a difficult transition phase, experienced by the states of the region, for the most part belonging to the post-socialist world (Bulgaria, Romania, Slovenia, Croatia, Bosnia and Herzegovina, Serbia, Montenegro, North Macedonia, Kosovo and Albania). The exceptions are Greece, Turkey and Cyprus, however, these three states are also going through a difficult period in their history, associated with new problems both in interstate relations within this triangle, and in relations with NATO and the EU, as well as with Russia. The article discusses the specifics of translating the terms «people» and «national» into Russian, as well as the toponym Kosovo (Serb.) / Kosova (Alb.), and ethnonyms «Bošnjak» and «bosanac». The first part of the issue contains articles devoted to general problems of regional studies: the relationship between the terms Eastern Europe, Central Europe, South-Eastern Europe, Balkans, Western Balkans; comparative and political science subjects; the role of the European Union and China in the development of the region; the relationship of national Serbian, post-Yugoslavian and European culture and intellectual heritage as well. The second part of the issue examines the relations of the Balkan states with the states of Central and Eastern Europe (Czech Republic, Romania, Belarus), as well as the specifics of their development in the post-socialist period. Thus, there is the possibility of a multilateral - historical, political and cultural, as well as comparative analysis of the development of this complex region, which is of great importance for international relations worldwide.

The article is devoted to the formation of the contemporary Vidovdan tradition in the Socialist Republic of Serbia in 1985-1991. Beings the key date in modern Serbian national history, 28 June was used to provide commemorative practices by various Serbian forces during the decomposition of centralised power in Yugoslavia in that period. The process of codifying of a new national mythology precipitated by the disintegration processes in the SFRY after the death of Tito, is examined on the background of the political discourse in Serbia. The research uses sources such as the public speeches and writings of leading political figures (above all Slobodan Milosevic), which are openly available, for example the Memorandum of the Serbian Academy of Sciences and Arts, and which were published in the three most popular newspapers in the Socialist Republic of Serbia: Борба (Struggle), Политика (Politics) and Вечерње новости (Evening News) and the two main newspapers of the Autonomous Province of Kosovo: Rilindja (Revival) and Jeдинство (Unity). The research concludes that it is obvious that the establishing of a tradition of celebrating the anniversary of the Kosovo Battle as an annual public holiday is directly related to the interests of the political forces in SR Serbia.

Abstract The precise form of internalization of the provisions of the Council of Europe’s Framework Convention for the Protection of National Minorities in domestic law is crucial in ensuring its long-term effectiveness. Experiences in the Western Balkans raise important questions about the role of minority (or community) rights legislation in deeply divided societies. This article uses the case-studies of Bosnia and Herzegovina, Kosovo and the Republic of North Macedonia to highlight key themes and limitations that have emerged. Comparative analysis reveals a surprising divergence of approaches to internalization in the region. The article further demonstrates that the ‘nation-cum-state paradigm’ remains prevalent, despite the premise of universality. It argues that such legislation can play an important symbolic and practical role, but that legal internalization needs to be seen as an ongoing process. It concludes that attention needs to be given to ensuring the continued particularization and adaptation of such legislation in light of both the limitations and changing circumstances, providing a key lesson also for other divided societies.

After the separation from Serbia following a referendum in 2006, the Republic of Montenegro started rebuilding its international image by reinventing its past and present. In fact, through an extensive campaign in both foreign and domestic media, the government attempted to change the perception of Montenegro’s history, focusing especially on the difference between Serbs and Montenegrins. This is understandable considering the minimal numeric superiority of those in favour of the independence, where the national factor was the main determinant. The image of the new Montenegrins, also in light of Montenegro’s route to joining the EU, must be detached from Serbia’s problems (– such as Kosovo) and must divert attention from the ever‑growing problem of international criminal traffic. One of the most emblematic examples of such recreation of virtue are the commercials for Montenegrin tourism, inviting to explore ancient forests, enjoy traditional food and experience “Montenegrin hospitality”: the aim is to send a positive message of non‑nationalistic, Europe‑friendly ethnicity. The purpose is also for Montenegro to be perceived as serene, as opposed to the ex‑partner country, seen largely as wildly nationalistic and ethnically obsessed: therefore, a new form of “soft” ethno‑cultural image has been introduced, incorporating only the best and cleverly minimizing the “non‑acceptable” aspects of its culture and history.

The consensus among specialists on the politics of socialist Yugoslavia and supporters of Slobodan Milošević is that he rose personally as the leader due to a broad appeal of his political programme. According to one version of the political programme thesis, Milošević overwhelmed his initially more powerful opponents in the leadership of Serbia in 1987 by obtaining majority support in higher ranks of the party for his nationalist programme, namely the reduction of autonomy of Kosovo. The other version of the thesis says that he extended nationalist appeals to the population at large and established control over party and state organs in the largest republic of federal Yugoslavia largely by bringing pressure from society on the political elite. In any case, Milošević emerged from the leadership struggle as a very powerful leader and was thus able to purge his rivals from the regional leadership and embark upon the implementation of a nationalist programme. The supporters of Milošević have largely agreed with the specialists. Borisav Jović, his right-hand man, claimed, “the removal of bureaucratic leadership of Serbia, which had subserviently accepted the division of Serbia in three parts,” to be one of their main achievements.

Heraldic is the auxiliary science of history that deals with the research of coat of arms and vexillology is the science that emerged from heraldic and deals with the study of flags. The first town coats of arms in the South-Slavic area appeared in 13th century and some much later. Kosovska Mitrovica is a city in the North of Kosovo and Metohija in the Republic of Serbia and it got its first real coat of arms-emblem after World War Two. The municipal authorities announced the competition for the new coat of arms that was published in "Vecernje Novosti" in 2011. Nine works participated in the competition. The five-member panel that was supposed to chose the ideal solution suggested the municipal authorities to annul the competition since no option was appropriate for them. The municipal authority annulled the competition but they noticed the its mistake soon and corrected it very quickly after that. In that way municipality Kosovska Mitrovica got its coat of arms and a flag as well. The coat of arms of Kosovska Mitrovica municipality fully reflects its historical, cultural, religious, geographic and economic features but also the natural elements of the Kosovska Mitrovica municipality with its distinctive features. The coat of arms exists in three forms: small, medium and large depending of municipality's need and in accordance with the unwritten heraldic practice regarding the use of coat of arms of cities and municipalities in the Republic of Serbia. The municipal flag is represented on the large coat of arms of the municipality but it is also used as a separate symbol of the municipality.

Phonographic recordings made on wax plates by composer Kosta P. Manojlovic and ethnologist Borivoje Drobnjakovic from 1930 to 1932 represent the oldest collection of field sound recordings in Serbia. The biggest part of the collection is preserved at the Institute of Musicology SASA. In 2017 digitalization of the recordings from those plates was completed, which made the sound content of the collection finally available to researchers. This paper presents and analyses the collection as an anthology of historical sound documents, as an incentive for contemporary ethnomusicological research and as an addition to studying the history of ethnomusicology in Serbia. After an elaboration on the prehistory of documentary field recordings of traditional music, it has been pointed to procurement of a phonograph for the Ethnographic Museum in Belgrade in 1930. There were two major expeditions, organized in 1931 and 1932 in what was then known as ?Southern Serbia?, administratively the Vardar Banovina, a province of the Kingdom of Yugoslavia (now Republic of Macedonia and the Autonomous Province of Kosovo and Metohija of the Republic of Serbia). 180 plates were made, less than a third by Drobnjakovic, and all the others by Manojlovic. Further recordings were suspended due to certain problems with masters printing; even some later attempts of dubbing did not give a complete solution. In 1964 the Institute of Musicology SASA was given an incomplete collection. Today it is comprised of 140 wax plates. It has been pointed that, primarily, traditional secular music was recorded, followed by few examples of church music. The collection is represented by the acoustic source, performance formation, repertoire, genre, style. Additionally, gender, age and professions of the singers and players were also discussed. It has been pointed to the potentials of the collection and its relevancy for the research of music and identity relation, music and migration relation, for studies of heritage and activities at the field of preserving traditional music. Given the specificity of the area from which the collection predominantly originates, it can have a significant value for social engagement in overcoming conflicts with music. Finally, the attainability of wax plates now serves as an incentive for reassessing the role of Kosta P. Manojlovic in cultural history and research of traditional music in Serbia and in the region.

Throughout the 550 year Ottoman rule over the Balkan lands, where even today internal dynamics threaten peace and justice, how and through what means the Ottoman Empire achieved consistency, security and peace is a question to which a number of political scientists, sociologists, communication scientists and history researchers have sought an answer. The most interesting point of the question is that the peoples of the Balkans, a living museum comprising a number of different ethnic groups and religious beliefs, have reached the point where the culture of coexistence has been internalised and dynamics have moved from the conflict of identities to cultural integration. The Balkans are a bridge to the East from Europe and indeed to the West from Turkey, incorporating a patchwork political and cultural geography, the geopolitical location and a richness of culture and civilization, being one of the areas attracting the attention of researchers from different disciplines and capturing the imagination of the peoples of the world throughout history. Balkan studies are almost as difficult as climbing the peaks in the areas and meaningful answers cannot be reached by defining the area on a single parameter such as language, culture or traditions, while the phenomenon of the other can also be observed within the culture of coexistence in this intricate and significant location. Different ethnic groups with different cultures, such as the Southern Slavs (Bosniaks, Montenegrans, Serbs, Croats and Slovenes) as well as Turks, Albanians, Bulgarians, Balkan Jews, Balkan Romany and Wallachians (Romanians and Greeks). Although these peoples may have different religious beliefs, in the ethnically rich Balkan region, religion, language, political and cultural differences are vital in the formation of a mosaic, making the discourse of coexistence possible and creating common values and loyalties, breaking down differences. The Serbian and Montenegrin peoples, belonging to the Greek Orthodox Church, the Croat and Slovene peoples belonging to the Catholic Church and the Muslin Bosniaks have shared the same lands and livee in coexistence throughout the historical process, despite having different beliefs. However, in some periods the other and the perception of the other have replaced common values, leading to conflicts of interest, unrest and religion based wars. After the breakup of the Yugoslavian Federal Socialist Republic, Slovenia, Croatia, the Former Yugoslav Republic of Macedonia, Bosnia and Herzegovina, Serbia, Montenegro and Kosovo, defined by the European Union as the Western Balkans, have established themselves as nation states of the stage of history. The scope of our study is these Western Balkan Countries, and we will use the terminology Western Balkans throughout.

In numerous studies in the world, the existence of femicide as a specific form of homicide has been confirmed, indicating its conditions and consequences and the strongest risk factors. The subject of this paper is femicide in intimate partnership, and the aim is to point to the specific characteristics of femicide in intimate parner relationships in Serbia, i.e. to present and analyse the data obtained in the empirical research of this form of murder. The empirical research of femicide in intimate partner relationships in Serbia was conducted in 2016 on the sample of 153 cases of murder of women in the context of intimate partnership, which occurred on the territory of Serbia (without Kosovo and Metohija) in the period from 2001 to 2015. The objectives of the research were to determine the existence and identification of risk factors for femicide. The data was collected from the criminal reports filed by the Ministry of Interior of the Republic of Serbia. The findings of the study confirmed the results of other studies in regard prevalence of femicide and the existence of the following risk factors: exposure of women to chronic intimate partner violence, the availability of firearms, the influence of alcohol and psychoactive substances abuse, the presence of psychological disorders and illness and suicidal tendencies of perpetrators. By applying multidimensional scaling in analyzing elements of crime offending the specific position of suicides that occur in certain number of cases after femicide was pointed out. There was a slight tendency of absence of history of violence in cases where perpetrator of femicide committed suicide.

“We Serbs must militarily defeat our enemies and conquer the territories we need.”Vojislav Maksimovic, MemberBosnian Serb Parliament“I don't see what's wrong with Greater Serbia. There's nothing wrong with a greater Germany, or with Great Britain.”Bosnian Serb LeaderRadovan KaradžićThe break-up of Yugoslavia has come about as a result of national, economic and political conflicts which by the end of 1987 had taken on unprecedented dimensions. At that point, latent political conflicts between various republics came into the open. More specifically, the conflict between Serbs and Albanians in Kosovo had turned into a low-intensity war. Under Slobodan Miloševićs leadership in Serbia, the Serbo-Slovenian conflict over Kosovo deepened, forcing other republics and provinces to take sides. The Slovenian leadership opposed a military solution to the Serbo-Albanian conflict in Kosovo. By 1990 the Serbo-Slovenian conflict had spilled over into Croatia, completely polarizing the Yugoslav political elite into two distinct camps; one encompassed Slovenia and Croatia, the other Serbia and Montenegro, with Macedonia and Bosnia-Herzegovina playing the role of unsuccessful mediators.

The 1980s caught Albanians in Kosova in interesting social, political, and psychological circumstances. Two diametrically opposed dogmatic dilemmas took shape: “illegal groups” – considerably supported by students – demanded the proclamation of the Republic of Kosova and/or Kosova's unification with Albania. On the other side of the spectrum, “modernists” – gathering, among others, the political and academic elites – pushed for the improvement of rights of Kosovars guaranteed under the “brotherhood and unity” concept advocated within the Socialist Federal Republic of Yugoslavia (SFRY). This paper outlines the nature of demonstrations that took place in March and April 1981 and the corresponding responses of political and academic elites. Stretching beyond symbolic academic reasons – demands for better food and dormitory conditions – the study points to the intense commitment of the students to their demands, often articulated in nationalistic terms. Was it inevitable that the structure of the SFRY would lead to those living in Kosova as a non-Slavic majority in a federation of “Southern Slavs” to articulate demands for national self-rule? It is necessary to highlight these political and social complexities through analytical approaches in order to track the students' goals and to reexamine assumptions behind the “modernist” agenda. In that vein, the paper analyzes the conceptual connections and differences between student reactions and modernists' positions during the historical period under discussion here.

All 15 former Soviet Republics share a unique federal history with a particular understanding of the right to self-determination. Moreover, seven of them were federalised during the Soviet era, amounting to a major challenge to their territorial integrity after independence. While these states confronted their minorities in different ways, the Russian solution to its inherited national question has been the most comprehensive. This has made Russian understanding on self-determination essentially different from the mainstream of the international community, which in turn explains Russian persistent objections over the Kosovo independence (2008) and partly clarifies the events in Georgia (2008) and Crimea (2014). This article analyses how the former Soviet Republics coped with the transformation from the ethnofederal state to independence. The focus will be on Russia as the most affected of them and on the persistent Soviet legacy in its interpretations of self-determination and, consequently, its policies towards its post-Soviet neighbours.

Abstract In the sixteenth and seventeenth centuries, the central territory of Hungary was occupied by the Ottoman Empire. This long occupation resulted in the creation of what are the northernmost examples of Ottoman architecture in a cultural environment framed by non-Muslim structures. Since 1699, when the Ottoman Empire lost its influence over its Hungarian territories, Islamic religious buildings became private property or came under the maintenance of the Church or monastic orders. In 2013, an extraordinary process began: with the official cooperation and the financial support of the Republics of Turkey and Hungary, experts from both countries initiated projects to preserve and restore the Ottoman monuments in Hungary. Although a similar approach had been adopted in many countries in the Balkan Peninsula ‐ for example in Macedonia, Albania, Serbia, and Kosovo, this was one of the first attempts at an institutionalised, global dialogue on the preservation and restoration works of Islamic sacral heritage within both Hungary and the European Union. This article presents the history of the preservation and restoration works of Ottoman heritage in Hungary. In addition, some of the unique structural features are outlined as these will be taken into consideration during present and future restoration efforts.

AbstractMost studies of the antibureaucratic revolution have focused on political elites and activists in Serbia, Montenegro, and the autonomous provinces of Vojvodina and Kosovo. Recent scholarship has focused on individual participants, often workers, and takes their agency seriously. Building upon such research, this article explores the antibureaucratic revolution as a particular manifestation of a larger sociocultural process, constitutive of long-term structural changes across the whole of Yugoslavia. An analysis of workplace documents and local newspapers in northwest Croatia demonstrates that antibureaucratic sentiment was not the prerogative of Serbian and Montenegrins but of Yugoslav citizens more generally. Yugoslavs were conditioned by the party-state to be critical of bureaucracy. Workers began to admonish the expansion of administrative positions, which they blamed for their falling living standards. Despite decentralizing and autarkic tendencies in political and economic life in late socialist Yugoslavia, working class discontents (and representations of it) remained remarkably similar across republican boundaries. In Rijeka and its environs, a shift does not occur until in mid-1988. Condemnations of nationalism become more urgent and a skepticism toward the mass protests occurring in Serbia is palpable from this point onward.

This updated issue of the professional publication Bulletin of the Slovenian Armed Forces is dedicated to the question of the Slovenian commitment to finding peaceful solutions to conflicts. As Commander­in­Chief of the Defence Forces of the Republic of Slovenia, I find this subject not only necessary but also entirely essential. There are many reasons for this. The historical experience of the Slovenian people has not always been pleasant regarding the preservation of national identity, manifested in the language as well as in the cultural and national tradition. Despite different repressive and denationalising measures taken by many foreign authorities, our ancestors managed to preserve the Slovenian nation through much wisdom, deep national awareness and political skill. The importance of consistent compliance with the provisions of international law in crisis situations, including wars, was seen in 1991. Slovenia won the war, not only in a military sense but also by complying with all legal norms, thus soon becoming recognised as a young European democratic country founded on high legal and moral principles. The lessons of war in 1991 increased the resolve of the Slovenian people for clear rejection of the use of force in finding solutions to any kind of conflict. For this reason, my pleasure at being invited to write about the topic of Slovenian people in the service of peace is that much greater, in part also due to the fact that I spent a large part of my professional life, from 1992 to 2005, working in the United Nations, first as the ambassador of the Republic of Slovenia, later as UN Assistant Secretary­General. In both functions I dealt with peacekeeping operations to a considerable extent. United Nations peacekeeping operations were in full swing at that time and underwent great development on the one hand, but also bitter disappointment and moments of deep doubt on the other. However, they continued to develop to the current extent. The topic of the Bulletin is presented in truly deep, scientific, theoretical and practical ways, from strategic and tactical levels, considering the evolutionary and transformational characteristics of peacekeeping operations, and deriving from historical experience. The most respected authors in the Slovenian professional field have thrown light upon important conceptual changes in the area of peacekeeping operations, which result from numerous factors, in particular from important geopolitical changes in the world. We must not disregard the increasing cooperation of regional organisations in the implementation of peacekeeping operations, which has indirectly brought about a different understanding of the term “peacekeeping operation” and opened technical discussions in the area of terminology as well as in the technical fulfilment of obligations, all the way to the question of the necessity of a preliminary UN mandate. These deficiencies can also be seen in Slovenia and point to the need for conducting a deep technical discussion as soon as possible and unifying the understanding of both the structure of the Slovenian Armed Forces and the broader defence and security system. The introductory and in particular the more theoretical parts of the Bulletin may be taken as important contributions in this regard. Some of the articles offer interesting historical insight into the cooperation of Slovenian men, and later women, in various endeavours for peace launched by individual great powers and international organisations. Although it is difficult to understand the military intervention of European forces on the island Crete in 1897 as a peacekeeping operation, the objective which is still in the forefront of contemporary efforts of the international community in this area was achieved for at least some time. This intervention ensured an armistice between the parties involved in the conflict and enabled a diplomatic solution on the island without unnecessary victims. The confidence that the highest political and military authorities in the Austro­Hungarian Empire had in the 2nd Battalion of the 87th Infantry Regiment from Celje was truly special. This was particularly the case because the military unit was mainly composed of Slovenes, and at the time of deployment in Crete its commander was a Slovene as well. However, we need to emphasise that such thinking is unconventional. By studying the literature on peacekeeping operations we see that such operations were first mentioned around 1919 in connection with peace conferences after the end of World War I and with managing various border issues in Europe, different plebiscites and other situations which, besides political and other diplomatic action, also required the protection of security and were followed by military operations intended for this particular purpose. History tells us much about peacekeeping operations intended to maintain truces. In these operations, coalition forces were deployed to an area in which a truce already existed and had to be maintained among well organised and disciplined armed forces. Today, the status of armed forces is quite different. We have to look at all of history and every aspect of international military engagement which is not armed combat by nature but a military presence with various aspects of employment of military force and the constant readiness and capability of peace forces to defend themselves effectively and be prepared to use weapons to fulfil their mandate. If today we see peacekeeping operations as valid in this respect, it is clear that we have to be familiar with history and evaluate what we can learn from past experience and how we are obliged to consider the present. Of course, we must consider the present. If we look at the status of peacekeeping operations today, we see how important this military activity is for the modern world. I will only dwell upon the United Nations, which from the standpoint of peacekeeping operations is the most important organisation operating today. Approximately 140,000 soldiers participate in peacekeeping operations under the auspices of the United Nations. No other military force has that number of uniformed personnel operating abroad. These people are assigned to eighteen currently active peacekeeping operations, each costing the organisation about seven billion dollars. This is the largest component of the budget of the United Nations. However, this expenditure is small in comparison to other kinds of military deployment outside the UN, to operations which are not peacekeeping operations by nature. Peacekeeping operations have become very multidimensional. The latest such operations, established in Africa (Darfur, Chad, Central African Republic), have been among the most demanding from the very beginning. We can thus conclude that peacekeeping operations are becoming increasingly more complex, which also results in a higher degree of risk. In 2007, 67 members of UN peacekeeping operations lost their lives. Looking at individual operations we see that six people died in Lebanon alone that year. Ever since peacekeeping operations have been in existence, Lebanon has been one of the most dangerous areas. Today, however, it is somewhat outside the sphere of interest. This may be due to the fact that there is a peacekeeping operation active in the area, on account of which a state of relative peace can be better maintained. Peacekeeping operations are both dangerous and multidimensional, multidimensional because they are no longer focused merely on keeping belligerent parties apart. Modern peacekeeping operations include both standard and supplemental functions. Providing a secure environment for political normalisation, humanitarian activity and development is a comprehensive task, requiring the engagement of peacekeeping forces in operations that are far from being common types of military deployment. This raises different questions about the training and competence of peacekeeping forces. We also have to ask ourselves how we can fully consider the lessons learned from previous peacekeeping operations and organise a system of command, particularly in organisations such as the United Nations, while at the same time making sure that national contingents do not lose their identity. There are thus two lines of communication, one through channels established by international organisations and the other through those established by national systems of armed forces. How to balance this and achieve efficient functioning? How to ensure the operation of different cultures, members and levels of competence in a way that facilitates the success of peacekeeping operations? These are always important questions to consider. In recent years the question of interest has pointed to the complexity of modern peacekeeping operations. Peacekeeping operations are frequently required to facilitate an environment in which elections can be conducted and assist in the establishment of a legal order and institutions to maintain that order. Both tasks are extremely demanding. The establishment of a safe environment for conducting elections in a country with poor communications, with no tradition of elections and with violence linked to every political event, is an extremely difficult task. The establishment of a legal order in areas with no such tradition or adequate infrastructure is even harder. There is often a need to include the civilian police, whose tasks in peacekeeping operations are very demanding. Civilian police have a number of other particularities besides problems connected to the aforementioned multidimensionality. It is necessary to adapt to the local environment in order to facilitate effective police performance. How to facilitate this in an environment such as Haiti, for example, with its difficult past? How to facilitate this in linguistically demanding environments such as East Timor until recently and in other difficult circumstances? These are all extremely demanding tasks. However, there is not much understanding with regard to all the details and problems arising from their implementation. The international political community is often satisfied merely by defining the mandate of a peacekeeping operation. For many people this signifies the solution to the problem, considering that the mandate is defined and that the deployment of forces will occur. However, this is where real problem solving only begins. Only then does it become obvious what little meaning general resolutions of the United Nations Security Council and other acts by which mandates are defined have in the context of actual situations. Therefore, I am of the opinion that we have to take a detailed look at experience from the distant past as well as the present. When speaking of the civilian police we also have to consider the fully human aspects that characterise every peacekeeping operation. Once I spoke to a very experienced leader of civilian police operations about the need to send additional police officers to the mission in Kosovo in the spring, when winter is over and people become more active, which also results in a higher crime rate. He explained that this is not only a problem in the area of this mission but elsewhere in Europe. In spring, the crime rate rises everywhere. Therefore it is difficult to find police officers during this time who are willing to leave their homeland, where they are most needed, and go to a mission area which is just then facing increased needs. I mention this to broaden understanding of the fact that the deployment of peacekeeping forces, both military and civilian police, is not only a matter of mandates and military organisation, but sometimes of the purely elementary questions that accompany social development. I have already mentioned that memory of the past is a very important component of considering present peacekeeping operations. I would like to conclude with another thought. I believe the manner of organising the knowledge of peacekeeping operations is of great importance to all countries, especially those that are new to cooperating in peacekeeping operations. This knowledge cannot be gained from books written at universities, but only from monitoring and carefully analysing the previous experiences of others. It is very important that this knowledge be carefully organised, that these experiences be carefully gathered and analysed, and that a doctrine be developed gradually. This doctrine is required for a country like Slovenia, which is new at conducting peacekeeping operations, to be able to manage well and define its role in international peacekeeping operations properly. To achieve this objective, a new country must cooperate with those countries which have been conducting peacekeeping operations for a long time and therefore have a richer experience. The neighbouring Austria is known to have one of the longest and most interesting systems of experience in peacekeeping operations within the United Nations. Ever since it joined the UN, Austria has been active in numerous activities linked to peacekeeping operations. Its soldiers and the civilian police have participated in a number of peacekeeping operations. Experience gained in this way is of great value, and using this experience is necessary for successful planning of and operating in future peacekeeping operations. The future will be complicated! At one time, when the members of peacekeeping operations numbered approximately 80,000, the United Nations thought that nothing more could be done, and a larger number of members was unthinkable. Today the number of members is significantly larger, development will most likely still continue and conditions will become even more demanding. I do not wish to forecast events which have not yet taken place. However, I would like to strongly emphasise that the history of peacekeeping operations is not over yet and that the future will be full of risks and challenges. I would also again like to stress the importance of this issue of the Bulletin of the Slovenian Armed Forces, which is entering a new decade, and express my pleasure at being able to note down a few thoughts. Let me particularly emphasise that as Commander­in­Chief of the Slovenian Defence Forces I will continue to devote special attention to achievements in the area of cooperation in peacekeeping operations in the future, having a special interest in these experiences. I thank the authors of the articles of this important issue of the Bulletin for their scientific and professional contributions – and I greatly respect those who have already done important work in the name of the Republic of Slovenia with the Slovenian flag on their shoulders, with the hope that they continue to fulfil their obligations in accordance with the rules.

The relationship between identity and national consciousness is one of the important issues, not only, of the sociology of identity but of the overall opinion of the social sciences. This scientific question has been insufficiently researched in the sociological thought of Bosnia and Herzegovina, and with this paper we are trying to actualize it. Aware of theoretical-methodological and conceptual-logical difficulties related to the research problem, we considered that in the first part of the paper we make some theoretical-methodological notes on the problems in studying this phenomenon, in order to, above all, eliminate conceptual-logical dilemmas. The use of terms and their meaning in sociology and other social sciences is a very important theoretical and methodological issue. The question justifiably arises whether we can adequately name and explain some of the “character traits” of the contemporary national identity of the Bosniak nation that we want to talk about in this paper with classical, generally accepted terms, identity, consciousness, self-awareness, shame or shame, self-shame. Another important theoretical issue of the relationship between identity and consciousness in our case, the relationship between the national consciousness of Bosniaks and their overall socio-historical identity is the dialectical relationship between individual and collective consciousness, ie. the extent to which the national consciousness of an individual or a particular national group, political, cultural, educational, age, etc., is contrary to generally accepted national values and norms. One of the important factors of national consciousness is the culture of remembrance. What does it look like for Bosniaks? More specifically, in this paper we problematize the influence of “prejudicial historiography” on the development of the culture of memory in the direction of oblivion or memory. What to remember, and why to remember. Memory is part of our identity. The phrase, not to deal with the past but to turn to the future, is impossible. How to project the future and not analyze the past. On the basis of what, what social facts? Why the world remembers the crimes of the Nazis, why the memory of the Holocaust and the suffering of the Jews is being renewed. Which is why Bosniaks would not remember and renew the memory of the genocides committed against them. Due to the Bosniak memory of genocide, it is possible that the perpetrators of genocide are celebrated as national heroes and their atrocities as a national liberation struggle. Why is the history of literature and art, political history and all other histories studied in all nations and nations. Why don't European kingdoms give up their own, queens and kings, princesses and princes. These and other theoretical-methodological questions have served us to use comparative analysis to show specific forms of self-esteem among Bosniaks today. The concrete socio-historical examples we cite fully confirm our hypothesis. Here are a few of these examples. Our eastern neighbors invented their epic hero Marko Kraljevic (Ottoman vassal and soldier, killed as a “Turkish” soldier in the fight against Christian soldiers in Bulgaria) who killed the fictional Musa Kesedzija, invented victory on the field of Kosovo, and Bosniaks forgot the real Bosniak epic heroes , brothers Mujo and Halil Hrnjic, Tala od Orašac, Mustaj-beg Lički and others, who defended Bosniaks from persecution and ethnic cleansing in the Bosnian Krajina. Dozens of schools in Bosnia and Herzegovina have been named after the Serbian language reformer, the Serb Vuk Stefanović Karađić (1787-1864), who was born in the village of Tršić near Loznica, Republic of Serbia. Uskufije (1601 / 1602.-?), Born in Dobrinja near Tuzla. Two important guslars and narrators of epic folk songs, Filip Višnjić (1767-1834) and Avdo Medjedović (1875-1953), are unequally present in the memory and symbolic content of the national groups to which they belong, even if the difference in quality is on the side of the almost forgotten. Avdo Medjedovic, the “Balkan Homer”, is known at Harvard University, but very little is known in Bosnia and Herzegovina. And while we learned everything about the murderer Gavril Princip, enlightened by the “logic of an idea” (Hannah Arendt) symbolizing him as a “national hero”, we knew nothing, nor should we have known, about Muhamed Hadžijamaković, a Bosnian patriot and legal soldier, he did not kill a single pregnant woman , a fighter in the Bosnian Army who fought against the Austro-Hungarian occupation of Bosnia and Herzegovina in 1878. When it comes to World War II and the fight against fascism are full of hero stories. For one example, we will take Srebrenica, the place of genocidal suffering of Bosniaks. Before the war against Bosnian society and the state 1992-1995. in Srebrenica, the elementary school was called Mihajlo Bjelakovic, a partisan, born in Vidrići near Sokolac. Died in Srebrenica in 1944. The high school in Srebrenica was named Midhat Hacam, a partisan born in the vicinity of Vares. It is not a problem that these two educational institutions were named after two anti-fascists, whose individual work is not known except that they died. None of them were from Srebrenica. That's not a problem either. Then what is it. In the collective memory of Bosniaks. Until recently, the name of the two Srebrenica benefactors and heroes who saved 3,500 Srebrenica Serbs from the Ustasha massacre in 1942, who were imprisoned by the Ustashas in the camp, has not been recorded. These are Ali (Jusuf) efendi Klančević (1888-1952) and his son Nazif Klančević (1910-1975). Nothing was said about them as anti-fascists, most likely that Alija eff. Klančević was an imam-hodža, his work is valued according to Andrić's “logic” as a work that cannot “be the subject of our work” In charity, humanitarian work, but also courage, sacrifice, direct participation in the fight for defense, the strongest Bosniaks do not lag behind Bosniaks, but just like Bosniaks, they are not symbolically represented in the public space of Bosnia and Herzegovina. We had the opportunity to learn about the partisan Marija Bursać and many others, but why the name Ifaket-hanuma Tuzlić-Salihagić (1908-1942), the daughter of Bakir-beg Tulić, was forgotten. In order to feed the muhadjers from eastern Bosnia, Ifaket-hanum, despite the warning not to go for food to Bosanska Dubica, she left. She bravely stood in front of the Ustashas who arrested her and took her to Jasenovac. She was tortured in the camp and eventually died in the greatest agony, watered and fried with hot oil. Nothing was known about that victim of Ustasha crimes. Is it because she is the daughter of Bakir-beg Tuzlić. Bey's children were not desirable in public as benefactors because they were “remnants of rotten feudalism”, belonging to the “sphere of another culture”. In this paper, we have mentioned other, concrete, examples of Bosniak monasticism, from the symbolic content of the entire public space to naming children.

Globalization represents an unavoidable phenomenon in the history of mankind, which is making the world smaller and smaller by increasing the exchange of goods, services, information, knowledge and cultures between different countries. Globalization is a process that has changed a lot in our everyday lives. This multidimensional and contradictory process brings to life the hopes and achievements that life can bring to it. The rush for greater competition is one of the main objectives of globalization. Such a thing can only be reached with market liberalization, economic integration and technology development. It is important for us to benefit from globalization. Therefore, during this paper we will discuss the importance of globalization for the integration and development of countries in the US and as a case study for Kosovo. Globalization is an unstoppable process for Kosovo, and a hope for integration and development that will impact on economic development and integration into the European Union. Following the Declaration of Independence of Kosovo on 17 February 2008 and the entry into force of the Constitution of the Republic of Kosovo on 15 June 2008, the same objectives, more than before, were introduced in Kosovo. Like other transition countries, Kosovo also declared membership in the EU not only objective of foreign policy, but also a strategic social and state goal. The definition of this decision puts Kosovo at the forefront of the transition, reform and harmonization process with EU criteria.

The year 1989 marked the six hundredth anniversary of the defeat of the Christian Prince of Serbia, Lazard I, at the hands of the Ottoman Empire in the “Valley of the Blackbirds,” Kosovo. On June 28, 1989, the very day of the battle’s anniversary, thousands of Serbs gathered on the presumed historic battle field bearing nationalistic symbols and honoring the Serbian martyrs buried in Orthodox churches across the territory. They were there to hear a speech delivered by Slobodan Milosevic in which the then-president of the Socialist Republic of Serbia revived Lazard’s mythic battle and martyrdom. It was a symbolic act aimed at establishing a version of history that saw Kosovo as part of the Serbian nation. It marked the commencement of a violent process of subjugation that culminated in genocide. Fully integrated into the complex web of tragic violence that was to ensue was the targeting and destruction of the region’s architectural and cultural heritage. As with the peoples of the region, this heritage crossed geopolitical “boundaries.” Through the fluctuations of history, Kosovo’s heritage had already become subject to divergent temporal, geographical, physical and even symbolical forces. During the war it was to become a focal point of clashes between these forces and, as Anthony D. Smith argues with regard to cultural heritage more generally, it would be seen as “a legacy belonging to the past of ‘the other,’” which, in times of conflict, opponents try “to damage or even deny.” Today, the scars of this conflict, its damage and its denial are still evident. However, there are initiatives that are now seeking to use heritage – architectural and otherwise – as a way of fostering respect and dialogue between the cultures still reeling from the effects of the conflict. Having been seen as an originating factor in the conflict and made into a target for attack during the war, heritage is now seen as a facilitator for peacekeeping. As is to be expected, this is a complex, polemic, fraught and contested process.

Bosnia-Herzegovina and Republic of Croatia share 931km of border (494km land and 425km riverine), which has been contentious for the greater part of the modern European history and represented one of the hardest and most-militarized border demarcating the frontiers of the major empires. Nowadays, it is in the process of becoming another hard-border between the Schengen-Zone EU and non-EU Western Balkans. In this study we are considering several strategic elements required for planning of effective and constructive border security, while countering variety of pseudo-hybrid warfare operations as well as tactical considerations when responding to crisis, communications and overall control of the fluid frontier. Strategic elements taken into consideration are: a) overall contiguity of the border, b) communications network / trafficability at border-crossing and c) geospatial support in the intelligence preparation of the area. Tactical elements considered are a) real-time geospatial support during operations b) alternative communications and vetting of alternative communications c) defensive operations (e.g. drone defense, jamming defense, incursion prevention). We are considering lessons-learned from the hostilities and frozen-conflicts in Yugoslavia, Ukraine, Afghanistan, Yemen and potential future conflagrations in Trans-Dnistria, Bosnia-Herzegovina, Kosovo* and the Baltics. We are using several criteria in understanding the required geospatial preparations required to undertake or defend against mass-migrations and potential hybrid threats such as unresolved territorial issues, population density information, infrastructure condition, land-use and overall completeness and availability of geospatial data. * Designation without prejudice to positions on status, and is in line with UNSCR 1244 and the ICJ Opinion on the Kosovo Declaration of Independence

The unofficial Committee for the Defence of Freedom of Thought and Expression, whose proposal is published below, was formed in Belgrade on 10 November 1984 on the initiative of Dobrica Cosic, one of the most popular Serbian novelists. The committee represent the whole spectrum of Belgrade opinion from Marxist philosophers of the Praxis group (Mihailo Marković, Ljubomir Tadić, Zagorka Golubović), ‘nationalists’ (Mića Popović, Matija Bećković), pre-war party veterans (Gojko Nikolis, Tanasije Mladenović), advocates of a pluralistic socialist democracy (Kosta Cavoski, Ivan Janković) to public figures affirming the rule of law. Twelve are members of the prestigious Serbian Academy of Sciences and Arts and all of them are leading figures. The Committee has issued over 50 protests against human rights abuse involving not only Serbs but also Croats, Bosnian Moslems, Slovenes, ethnic Albanians in the province of Kosovo and members of the Hungarian minority in the Vojvodina. In October 1986 the Committee put forward an eleven-point plan for the establishment of the rule of law in Yugoslavia (see Index on Censorship, 2/87) and recommended the abolition of the tenure of monopoly power by any single political party. The next step came in November 1987 when the Committee released a petition for the introduction of political democracy in the SFRY (Socialist Federal Republic of Yugoslavia). The text of the petition, addressed to the Federal Assembly and the Yugoslav public, follows. The translation comes from the London-based South Slav Journal.

The second part of the article considers the issue of the contradiction of the realization of the right to self-determination and the principle of territorial integrity of Serbia and Ukraine on the example of Kosovo and Crimea. It presents an analysis of the legitimacy of the will expression of Kosovars and Crimeans and its compliance with the norms of international law. The preconditions and factors of the ethnopolitical conflict are examined and the main problematic issues that caused controversies between the central and local authorities in Kosovo and Crimea are identified. The article emphasizes that the result of the plebiscites in Kosovo (1998) and Crimea (2014) was the declaration of independence, denied by central authorities of Serbia and Ukraine and met with mixed reactions by the international community. The self-proclaimed republics have only external features of statehood and are subject to external administration of other countries. A latent opposition of geopolitical opponents in the international arena is noted, which is to some extent traced through the position on the recognition / non-recognition of Kosovo and Crimea. The article draws attention to the fact that inconsistent interpretations of certain principles of international law promote secession movements in countries where conflicts periodically arise between central and local authorities. The emphasis is placed on the necessity of a clearer definition of the aforementioned international legal norms and obligations undertaken by subjects of international law. The article holds that in order to avoid such situations as in Kosovo or Crimea, to eliminate conflicts related to the possibility of an ambiguous interpretation and application of the principles of international law, an internationally recognized system of more stringent and comprehensive measures should be introduced to cease and prevent threats to the territorial integrity of countries. A strong position of the international community on the abovementioned principles with the history of the liberation movements of these peoples taken into account should become the measure precluding the aggravation of conflict situations related to the aspiration of peoples for self-determination.

Introduction: Socialism – from Eternal Reality to Passing DreamThe Year of Revolutions in 1989 presaged the end of the Cold War. For many people, it must have felt like the end of the Twentieth Century, and the 1990s a period of waiting for the Millennium. However, the 1990s was, in fact, a period of profound transformation in the post-Socialist world.In early representations of Socialism’s end, a dominant narrative was that of collapse. Dramatic events, such as the dismantling of the Berlin Wall in Germany enabled representation of the end as an unexpected moment. Senses of unexpectedness rested on erstwhile perceptions of Socialism as eternal.In contrast, the 1990s came to be a decade of revision in which thinking switched from considering Socialism’s persistence to asking, “why it went wrong?” I explore this question in relation to former-Yugoslavia. In brief, the Socialist Federal Republic of Yugoslavia (SFRY) was replaced through the early 1990s by six independent nation states: Bosnia and Herzegovina, Croatia, Macedonia, Montenegro, Serbia, and Slovenia. Kosovo came much later. In the states that were significantly ethnically mixed, the break-up was accompanied by violence. Bosnia in the 1990s will be remembered for an important contribution to the lexicon of ideas – ethnic cleansing.Revisionist historicising of the former-Yugoslavia in the 1990s was led by the scholarly community. By and large, it discredited the Ancient Ethnic Hatreds (AEH) thesis commonly held by nationalists, simplistic media commentators and many Western politicians. The AEH thesis held that Socialism’s end was a consequence of the up-swelling of primordial (natural) ethnic tensions. Conversely, the scholarly community tended to view Socialism’s failure as an outcome of systemic economic and political deficiencies in the SFRY, and that these deficiencies were also, in fact the root cause of those ethnic tensions. And, it was argued that had such deficiencies been addressed earlier Socialism may have survived and fulfilled its promise of eternity (Verdery).A third significant perspective which emerged through the 1990s was that the collapse of Socialism was an outcome of the up-swelling of, if not primordial ethnic tensions then, at least repressed historical memories of ethnic tensions, especially of the internecine violence engendered locally by Nazi and Italian Fascist forces in WWII. This perspective was particularly en vogue within the unusually rich arts scene in former-Yugoslavia. Its leading exponent was Slovenian avant-garde rock band Laibach.In this article, I consider Laibach’s career and methods. For background the article draws substantially on Alexei Monroe’s excellent biography of Laibach, Interrogation Machine: Laibach and NSK (2005). However, as I indicate below, my interpretation diverges very significantly from Monroe’s. Laibach’s most significant body of work is the cover versions of Western pop songs it recorded in the middle part of its career. Using a technique that has been labelled retroquotation (Monroe), it subtly transforms the lyrical content, and radically transforms the musical arrangement of pop songs, thereby rendering them what might be described as martial anthems. The clearest illustration of the process is Laibach’s version of Opus’s one hit wonder “Live is Life”, which is retitled as “Life is Life” (Laibach 1987).Conventional scholarly interpretations of Laibach’s method (including Monroe’s) present it as entailing the uncovering of repressed forms of individual and collective totalitarian consciousness. I outline these ideas, but supplement them with an alternative interpretation. I argue that in the cover version stage of its career, Laibach switched its attention from seeking to uncover repressed totalitarianism towards uncovering repressed memories of ethnic tension, especially from WWII. Furthermore, I argue that its creative medium of Western pop music is especially important in this regard. On the bases of ethnographic fieldwork conducted in Bosnia (University of Melbourne Human Ethics project 1544213.1), and of a reading of SFRY’s geopolitical history, I demonstrate that for many people, Western popular cultural forms came to represent the quintessence of what it was to be Yugoslav. In this context, Laibach’s retroquotation of Western pop music is akin to a broader cultural practice in the post-SFRY era in which symbols of the West were iconoclastically transformed. Such transformation served to reveal a public secret (Taussig) of repressed historic ethnic enmity within the very heart of things that were regarded as quintessentially and pan-ethnically Yugoslav. And, in so doing, this delegitimised memory of SFRY ever having been a properly functioning entity. In this way, Laibach contributed significantly to a broader process in which perceptions of Socialist Yugoslavia came to be rendered less as a reality with the potential for eternity than a passing dream.What Is Laibach and What Does It Do?Originally of the industrial rock genre, Laibach has evolved through numerous other genres including orchestral rock, choral rock and techno. It is not, however, a rock group in any conventional sense. Laibach is the musical section of a tripartite unit named Neue Slowenische Kunst (NSK) which also encompasses the fine arts collective Irwin and a variety of theatre groups.Laibach was the name by which the Slovenian capital Ljubljana was known under the Austrian Habsburg Empire and then Nazi occupation in WWII. The choice of name hints at a central purpose of Laibach and NSK in general, to explore the relationship between art and ideology, especially under conditions of totalitarianism. In what follows, I describe how Laibach go about doing this.Laibach’s central method is eclecticism, by which symbols of the various ideological regimes that are its and the NSK’s subject matter are intentionally juxtaposed. Eclecticism of this kind was characteristic of the postmodern aesthetics typical of the 1990s. Furthermore, and counterintuitively perhaps, postmodernism was as much a condition of the Socialist East as it was the Capitalist West. As Mikhail N. Epstein argues, “Totalitarianism itself may be viewed as a specific postmodern model that came to replace the modernist ideological stance elaborated in earlier Marxism” (102). However, Western and Eastern postmodernisms were fundamentally different. In particular, while the former was largely playful, ironicising and depoliticised, the latter, which Laibach and NSK may be regarded as being illustrative of, involved placing in opposition to one another competing and antithetical aesthetic, political and social regimes, “without the contradictions being fully resolved” (Monroe 54).The performance of unresolved contradictions in Laibach’s work fulfils three principal functions. It works to (1) reveal hidden underlying connections between competing ideological systems, and between art and power more generally. This is evident in Life is Life. The video combines symbols of Slovenian romantic nationalism (stags and majestic rural landscapes) with Nazism and militarism (uniforms, bodily postures and a martial musical arrangement). Furthermore, it presents images of the graves of victims of internecine violence in WWII. The video is a reminder to Slovenian viewers of a discomforting public secret within their nation’s history. While Germany is commonly viewed as a principal oppressor of Slovenian nationalism, the rural peasantry, who are represented as embodying Slovenian nationalism most, were also the most willing collaborators in imperialist processes of Germanicisation. The second purpose of the performance of unresolved contradictions in Laibach’s work is to (2) engender senses of the alienation, especially as experienced by the subjects of totalitarian regimes. Laibach’s approach in this regard is quite different to that of punk, whose concern with alienation - symbolised by safety pins and chains - was largely celebratory of the alienated condition. Rather, Laibach took a lead from seminal industrial rock bands such as Einstürzende Neubauten and Throbbing Gristle (see, for example, Walls of Sound (Throbbing Gristle 2004)), whose sound one fan accurately describes as akin to, “the creation of the universe by an angry titan/God and a machine apocalypse all rolled into one” (rateyourmusic.com). Certainly, Laibach’s shows can be uncomfortable experiences too, involving not only clashing symbols and images, but also the dissonant sounds of, for example, martial music, feedback, recordings of the political speeches of totalitarian leaders and barking dogs, all played at eardrum-breaking high volumes. The purpose of this is to provide, as Laibach state: “a ritualized demonstration of political force” (NSK, Neue Slowenische Kunst 44). In short, more than simply celebrating the experience of totalitarian alienation, Laibach’s intention is to reproduce that very alienation.More than performatively representing tyranny, and thereby senses of totalitarian alienation, Laibach and NSK set out to embody it themselves. In particular, and contra the forms of liberal humanism that were hegemonic at the peak of their career in the 1990s, their organisation was developed as a model of totalitarian collectivism in which the individual is always subjugated. This is illustrated in the Onanigram (NSK, Neue Slowenische Kunst), which, mimicking the complexities of the SFRY in its most totalitarian dispensation, maps out in labyrinthine detail the institutional structure of NSK. Behaviour is governed by a Constitution that states explicitly that NSK is a group in which, “each individual is subordinated to the whole” (NSK, Neue Slowenische Kunst 273). Lest this collectivism be misconceived as little more than a show, the case of Tomaž Hostnik is instructive. The original lead singer of Laibach, Hostnik committed ritual suicide by hanging himself from a hayrack, a key symbol of Slovenian nationalism. Initially, rather than mourning his loss, the other members of Laibach posthumously disenfranchised him (“threw him out of the band”), presumably for his act of individual will that was collectively unsanctioned.Laibach and the NSK’s collectivism also have spiritual overtones. The Onanigram presents an Immanent Consistent Spirit, a kind of geist that holds the collective together. NSK claim: “Only God can subdue LAIBACH. People and things never can” (NSK, Neue Slowenische Kunst 289). Furthermore, such rhetorical bombast was matched in aspiration. Most famously, in one of the first instances of a micro-nation, NSK went on to establish itself as a global and virtual non-territorial state, replete with a recruitment drive, passports and anthem, written and performed by Laibach of course. Laibach’s CareerLaibach’s career can be divided into three overlapping parts. The first is its career as a political provocateur, beginning from the inception of the band in 1980 and continuing through to the present. The band’s performances have touched the raw nerves of several political actors. As suggested above, Laibach offended Slovenian nationalists. The band offended the SFRY, especially when in its stage backdrop it juxtaposed images of a penis with Marshal Josip Broz “Tito”, founding President of the SFRY. Above all, it offended libertarians who viewed the band’s exploitation of totalitarian aesthetics as a route to evoking repressed totalitarian energies in its audiences.In a sense the libertarians were correct, for Laibach were quite explicit in representing a third function of their performance of unresolved contradictions as being to (3) evoke repressed totalitarian energies. However, as Žižek demonstrates in his essay “Why Are Laibach and NSK Not Fascists”, Laibach’s intent in this regard is counter-totalitarian. Laibach engage in what amounts to a “psychoanalytic cure” for totalitarianism, which consists of four envisaged stages. The consumers of Laibach’s works and performances go through a process of over-identification with totalitarianism, leading through the experience of alienation to, in turn, disidentification and an eventual overcoming of that totalitarian alienation. The Žižekian interpretation of the four stages has, however been subjected to critique, particularly by Deleuzian scholars, and especially for its psychoanalytic emphasis on the transformation of individual (un)consciousness (i.e. the cerebral rather than bodily). Instead, such scholars prefer a schizoanalytic interpretation which presents the cure as, respectively collective (Monroe 45-50) and somatic (Goddard). Laibach’s works and pronouncements display, often awareness of such abstract theoretical ideas. However, they also display attentiveness to the concrete realities of socio-political context. This was reflected especially in the 1990s, when its focus seemed to shift from the matter of totalitarianism to the overriding issue of the day in Laibach’s homeland – ethnic conflict. For example, echoing the discourse of Truth and Reconciliation emanating from post-Apartheid South Africa in the early 1990s, Laibach argued that its work is “based on the premise that traumas affecting the present and the future can be healed only by returning to the initial conflicts” (NSK Padiglione).In the early 1990s era of post-socialist violent ethnic nationalism, statements such as this rendered Laibach a darling of anti-nationalism, both within civil society and in what came to be known pejoratively as the Yugonostagic, i.e. pro-SFRY left. Its darling status was cemented further by actions such as performing a concert to celebrate the end of the Bosnian war in 1996, and because its ideological mask began to slip. Most famously, when asked by a music journalist the standard question of what the band’s main influences were, rather than citing other musicians Laibach stated: “Tito, Tito and Tito.” Herein lies the third phase of Laibach’s career, dating from the mid-1990s to the present, which has been marked by critical recognition and mainstream acceptance, and in contrasting domains. Notably, in 2012 Laibach was invited to perform at the Tate Modern in London. Then, entering the belly of what is arguably the most totalitarian of totalitarian beasts in 2015, it became the first rock band to perform live in North Korea.The middle part in Laibach’s career was between 1987 and 1996. This was when its work consisted mostly of covers of mainstream Western pop songs by, amongst others Opus, Queen, The Rolling Stones, and, in The Final Countdown (1986), Swedish ‘big hair’ rockers. It also covered entire albums, including a version of Andrew Lloyd Webber’s rock opera Jesus Christ Superstar. No doubt mindful of John Lennon’s claim that his band was more popular than the Messiah himself, Laibach covered the Beatles’ final album Let It Be (1970). Highlighting the perilous hidden connections between apparently benign and fascistic forms of sedentarism, lead singer Milan Fras’ snarling delivery of the refrain “Get Back to where you once belong” renders the hit single from that album less a story of homecoming than a sinister warning to immigrants and ethnic others who are out of place.This career middle stage invoked critique. However, commonplace suggestions that Laibach could be characterised as embodying Retromania, a derivative musical trend typical of the 1990s that has been lambasted for its de-politicisation and a musical conservatism enabled by new sampling technologies that afforded a forensic documentary precision that prohibits creative distortion (Reynolds), are misplaced. Several scholars highlight Laibach’s ceaseless attention to musical creativity in the pursuit of political subversiveness. For example, for Monroe, the cover version was a means for Laibach to continue its exploration of the connections between art and ideology, of illuminating the connections between competing ideological systems and of evoking repressed totalitarian energies, only now within Western forms of entertainment in which ideological power structures are less visible than in overt totalitarian propaganda. However, what often seems to escape intellectualist interpretations presented by scholars such as Žižek, Goddard and (albeit to a lesser extent) Monroe is the importance of the concrete specificities of the context that Laibach worked in in the 1990s – i.e. homeland ethno-nationalist politics – and, especially, their medium – i.e. Western pop music.The Meaning and Meaningfulness of Western Popular Culture in Former YugoslaviaThe Laibach covers were merely one of many celebrations of Western popular culture that emerged in pre- and post-socialist Yugoslavia. The most curious of these was the building of statues of icons of screen and stage. These include statues of Tarzan, Bob Marley, Rocky Balboa and, most famously, martial arts cinema legend Bruce Lee in the Bosnian city of Mostar.The pop monuments were often erected as symbols of peace in contexts of ethnic-national violence. Each was an ethnic hybrid. With the exception of original Tarzan Johnny Weismuller — an ethnic-German American immigrant from Serbia — none was remotely connected to the competing ethnic-national groups. Thus, it was surprising when these pop monuments became targets for iconoclasm. This was especially surprising because, in contrast, both the new ethnic-national monuments that were built and the old Socialist pan-Yugoslav monuments that remained in all their concrete and steel obduracy in and through the 1990s were left largely untouched.The work of Simon Harrison may give us some insight into this curious situation. Harrison questions the commonplace assumption that the strength of enmity between ethnic groups is related to their cultural dissimilarity — in short, the bigger the difference the bigger the biffo. By that logic, the new ethnic-national monuments erected in the post-SFRY era ought to have been vandalised. Conversely, however, Harrison argues that enmity may be more an outcome of similarity, at least when that similarity is torn asunder by other kinds of division. This is so because ownership of previously shared and precious symbols of identity appears to be seen as subjected to appropriation by ones’ erstwhile comrades who are newly othered in such moments.This is, indeed, exactly what happened in post-socialist former-Yugoslavia. Yugoslavs were rendered now as ethnic-nationals: Bosniaks (Muslims), Croats and Serbs in the case of Bosnia. In the process, the erection of obviously non-ethnic-national monuments by, now inevitably ethnic-national subjects was perceived widely as appropriation – “the Croats [the monument in Mostar was sculpted by Croatian artist Ivan Fijolić] are stealing our Bruce Lee,” as one of my Bosnian-Serb informants exclaimed angrily.However, this begs the question: Why would symbols of Western popular culture evoke the kinds of emotions that result in iconoclasm more so than other ethnically non-reducible ones such as those of the Partisans that are celebrated in the old Socialist pan-Yugoslav monuments? The answer lies in the geopolitical history of the SFRY. The Yugoslav-Soviet Union split in 1956 forced the SFRY to develop ever-stronger ties with the West. The effects of this became quotidian, especially as people travelled more or less freely across international borders and consumed the products of Western Capitalism. Many of the things they consumed became deeply meaningful. Notably, barely anybody above a certain age does not reminisce fondly about the moment when participation in martial arts became a nationwide craze following the success of Bruce Lee’s films in the golden (1970s-80s) years of Western-bankrolled Yugoslav prosperity.Likewise, almost everyone above a certain age recalls the balmy summer of 1985, whose happy zeitgeist seemed to be summed up perfectly by Austrian band Opus’s song “Live is Life” (1985). This tune became popular in Yugoslavia due to its apparently feelgood message about the joys of attending live rock performances. In a sense, these moments and the consumption of things “Western” in general came to symbolise everything that was good about Yugoslavia and, indeed to define what it was to be Yugoslavs, especially in comparison to their isolated and materially deprived socialist comrades in the Warsaw Pact countries.However, iconoclastic acts are more than mere emotional responses to offensive instances of cultural appropriation. As Michael Taussig describes, iconoclasm reveals the public secrets that the monuments it targets conceal. SFRY’s great public secret, known especially to those people old enough to have experienced the inter-ethnic violence of WWII, was ethnic division and the state’s deceit of the historic normalcy of pan-Yugoslav identification. The secret was maintained by a formal state policy of forgetting. For example, the wording on monuments in sites of inter-ethnic violence in WWII is commonly of the variety: “here lie the victims in Yugoslavia’s struggle against imperialist forces and their internal quislings.” Said quislings were, of course, actually Serbs, Croats, and Muslims (i.e. fellow Yugoslavs), but those ethnic nomenclatures were almost never used.In contrast, in a context where Western popular cultural forms came to define the very essence of what it was to be Yugoslav, the iconoclasm of Western pop monuments, and the retroquotation of Western pop songs revealed the repressed deceit and the public secret of the reality of inter-ethnic tension at the heart of that which was regarded as quintessentially Yugoslav. In this way, the memory of Yugoslavia ever having been a properly functioning entity was delegitimised. Consequently, Laibach and their kind served to render the apparent reality of the Yugoslav ideal as little more than a dream. ReferencesEpstein, Mikhail N. After the Future: The Paradoxes of Postmodernism and Contemporary Russian Culture. Amherst: U of Massachusettes P, 1995.Goddard, Michael. “We Are Time: Laibach/NSK, Retro-Avant-Gardism and Machinic Repetition,” Angelaki: Journal of the Theoretical Humanities 11 (2006): 45-53.Harrison, Simon. “Identity as a Scarce Resource.” Social Anthropology 7 (1999): 239–251.Monroe, Alexei. Interrogation Machine: Laibach and NSK. Cambridge, Mass.: MIT Press, 2005.NSK. Neue Slowenische Kunst. Ljubljana: NSK, 1986.NSK. Padiglione NSK. Ljubljana: Moderna Galerija, 1993.rateyourmusic.com. 2018. 3 Sep. 2018 <https://rateyourmusic.com/artist/throbbing-gristle>.Reynolds, Simon. Retromania: Pop Culture’s Addiction to Its Own Past. London: Faber and Faber, 2011.Taussig, Michael. Defacement: Public Secrecy and the Labor of the Negative. Stanford: Stanford University Press, 1999.Verdery, Katherine. What Was Socialism, and What Comes Next? Princeton, NJ: Princeton University Press.Žižek, Slavoj. “Why Are Laibach and NSK Not Fascists?” 3 Sep. 2018 <www.nskstate.com/appendix/articles/why_are_laibach.php.>