Für unsere englischsprachigen Leser bringen wir eine Übersetzung eines unserer meistgelesenen Artikel der letzten Zeit zum Thema Balkankonflikt und Auswirkungen auf die Gegenwart – verbunden mit der Bitte um weitere Verbreitung im englischsprachigen Ausland:
The EU recently gave the green light to assess a membership application from Bosnia-Herzegovina.
Negotiation does not mean membership however and now is the time to assess the basic requirements for a successful integration of different cultures. Here is where the first problems begin.
Two areas cause controversy here, that of freedom of movement and democracy itself as we understand it in Europe. This is because requirements for adopting Europe’s shared values in these areas are simply missing. Bosnia-Herzegovina is more than 50% Moslem. Sarajevo is the basis for the increasing European influence of Salafistic-influenced Islam.
Dr Peter Hammond has proven in a long-term study that as the number of Moslems in a non-Moslem country grows, the influence of their ideology goals grows in a far greater proportion. The result: civil war.
When looking at how the Bosnian-Herzegovinian society has developed, it can quickly be seen that a basic problem of conflicting values has resulted.
Bosnians place the political-ideological as the central factor in their shared values: „Bosnia-Herzegovina is making no progress into developing into an EU country – this vacuum is being filled by authoritarian and radical-militant ideologies. Much conflict, much nationalism but no perspective.”
Rosy perspectives of the local media (eg. SarajevoTimes.com) seem to simply push parts of this problem away in favour of a “victim” depiction. Raymond Ibrahim (director, Middle East Forum) makes a key statement here when he says: “Whoever wishes to understand Islam and Moslems must first understand Taqiyya.”
Bosnia’s vague politics
Bosnia’s presidency is split in three parts and the chairman of its state presidium changes every eight months.
Bakir Izetbegović (Bosnian-Moslem)
Mladen Ivanić (Serbian-Orthodox)
Dragan Čović (Croatian-Catholic)
Bosnia appears therefore as a political union (similar to the EU) where each culture takes turns at the presidency without a common party-based political system.
It is the various religious-ideological groups who determine which majority governs a region and not political parties.
The majority of the population is classified into three religions.
Following the 2013 census:
Moslems (Bosniacs) 50 ‚7 %, (1991 42,8 %);
Serbian-Orthodox Christians 30,7 %, (1991 30,1 %);
Croatian-Catholic Christians 15,2 %, (1991 17,6 %);
Agnostics 0,3 %; Atheists 0,8 %.
2,3 % belong to other groups (Protestant etc.) or professed no allegiance or refused to answer.
Peace is an inner state and not the absence of war. Bosnia’s latent conflicts on the other hand, are caught up in its religious structure and the country appears politically inhomogeneous.
While Bosnia puts great hopes in EU money to assuage its inner disquiets, it is not improbable that these inner conflicts will carry over into other EU countries following its entry into the union.
Yet on the other side, there is a readiness to invest in Bosnian society and industry. The basis for a commercial development, however, depends on the country’s social peace.
Bosnian issues already in Austria
Austria is already being influenced by Bosnians in its society. The district of Vöcklabruck in Upper Austria has already been affected by local Salafistic Moslems. There is already a Shiite Society in the district that has split away from them.
The citizens’ initiative and interest group ekiw.com has campaigned for years under the banner „No mosques in the Suburbs“ and strives to restore the quality of life in many cities. It has launched a movement “Objection to accepting Bosnia-Herzegovina into the EU”.
Emergence of parallel societies destroys society
Post-war posterity in Europe was based on its homogeneous societies. They identified with democracy and values while striving for a better future for their children. Ironically, the ethnic cleansings of both world wars contributed to this.
This trend however is being reversed in modern Europe.
While Bosnian Croats (catholic), Serbs (orthodox Christians) and independent Moslem intellectuals integrated long after the wars of ex-Yugoslavia, Bosnian Moslems in Europe continue to create parallel societies. They follow old Islamic traditions and show no desire to adopt the values of modern, Judeo-Christian influenced Austria.
A latent propensity for violence has been perceived in the ideology of organised Islam.
Vöcklabruck has experienced an example of this through the local „Bosnian-Austrian Cultural Society“. The society has used a building in a residential area, without building permits or proper usage information, for an illegal mosque for years. This has been the subject of several prosecutions before the Upper Austrian provincial court. The content of these court cases says more than a thousand words. This “Taqiyya” has tied up city resources, including the need for police presence, resulting in serious costs for society.
Why don’t these Bosniacs return home?
If Bosnia is to be properly prepared for Europe, one would assume that Bosniacs would be ready to bring and use their experience of Europe back to their homeland.
It would be logical for someone who is not ready to integrate into Austria or the EU to return to their homeland and share know-how gained from their stay.
What is significant however is that hardly anyone of Bosnia’s major ethnicities has returned there after the end of the Yugoslavian wars.
Bosnia-Herzegovina needs people with management skill and experience from the West to return and take leadership if the country is to have any hope of commercial development.
On the other side, Bosnia is closely associated with Saudi Arabia which supports its development with generous investments. Concurrently, it appears that this has an ideological aim – the propagation of Islam’s Wahabbit and Salafistic streams in Europe.
Europe has integrated many ideologies in its long history but giving room to political Islam is creating new and greater conflicts. Political Islam’s basis (Bosnian: Džemat) is militant and its violent potential is becoming clearer in central Europe.
Bosnia-Herzegovina must therefore work to eliminate Salafism before it can think of living with and integrating with the cultures of Europe Union.
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