"The Nationalist Serbian Intellectuals and Islam: Defining and Eliminating a Muslim Community" by Norman Cigar

One of the two essays from the book The New Crusades: Constructing the Muslim Enemy that explicitly addresses the plight of the Bosniak Muslims. Cigar is also the author of the essential work Genocide in Bosnia: The Policy of Ethnic Cleansing and comes to the subject with a wealth of knowledge and a clear perspective.

The gist of Cigar's essay is most likely familiar to most readers of this blog, as the influence of Serbian intellectuals and writers like Cosic, Draskovic, Karadzic, Raskovic, Plavsic, and many others is well-known to even a casual student of the last Balkan wars. Here (in line with the theme of the book), Cigar focuses on the demonization of Islam and ethnic Muslims by Serb nationalists; the opening sentences of his essay:

"Recent events in Bosnia-Herzegovina provide significant material for a case study on the impact that external images of Islam can have on Muslims as a community and as individuals. Perhaps there was no more striking aspect in this process of creating images than the role that Serb intellectuals played as they exercised their craft of developing and disseminating knowledge and engaged in political activity."

Cigar goes on to show that Serb nationalist intellectuals were consistent in creating an "in-group/out-group" mentality regarding the Serbs versus the "others." What is of note in the context of this book is how Serbs tried to play to outside (particularly Western) sensibilities by playing off stereotypes about and fears of Muslims and Islam. What is also striking is how ridiculously crude and irrational much of this "intellectual" rhetoric was. Consider this quote from writer Dragos Kalajic, speaking of the allegedly "unmanly" nature of the (allegedly "Serb") converts to Islam after the Ottoman conquest:

"..it is appropriate to point out that effeminacy and symbolic or actual homosexuality are not the only means by which to escape from a manly nature that is threatened with violence, terror, or death. The Serbian experience shows that there are many other ways of avoiding duty and responsibility stemming from too onerous a fate, which history has imposed on the Serbs. Historically, the first and easiest path of avoidance from unavoidable fate was actually opened up by the Ottoman occupation...[and] drove many Serbs along the road to treachery"

This is, of course, a load of nonsense, but it's the sort of nonsense that people like Diana Johnstone and Julia Gorin take very seriously. To say nothing of the quote from Radovan Karadzic wherein he tries to distinguish which Muslims could still be converted to Orthodoxy--apparently, religious conversion is a matter of genetics:

"When it is a question of the Serbs of the Islamic faith, there was always a great divide that determined whether they were to be more Muslim or more Serb. Those in whom the religious element predominated, and orientation toward Islam's fundamentals, were lost forever to the Serbian nation."

It goes on, but even that short quote is enough to make the obvious parallels to the Nazi efforts to determine which people in the occupied East had sufficiently "Aryan" characteristics; Cigar rightly notes that in this day and age nationalist extremists know better than to express their beliefs in explicitly racist terms, but there is really no other way to interpret Karadzic's gibberish about collective memories and achieving "that level of development to become Serbs while also having the Islamic past of their families." These are the words of a man described with no little warmth by the 39th President of the United States as I noted last fall.

Cigar's analysis is keen, but it is difficult to do this essay full credit without all the quotes he includes; the above passages are typical, but hardly exhaust the range of crackpot theorizing, pseudo-science, mytho-romantic pontificating, and sheer psychopathic lunacy on display here. Cigar convincingly demonstrates that among Serbia's intellectual elite there was a strong tendency to portray Islam as a corrosive, and thoroughly evil force which fully defines all followers of that faith; Muslims are at all places and all times defined primarily if not exclusively as members of a vicious, violent, and implacably anti-Western (and anti-Serb) movement. No wonder Samuel Huntington was so popular among them.

Bosnia as a Battlefield of the "Clash of Civilizations"

I am currently browsing through some of the essays in The New Crusades: Constructing the Muslim Enemy edited by Emran Qureshi and Michael A. Sells. The book is a multi-faceted rebuttal to the collective body of voices pushing some variation of Samuel Huntington's "Clash of Civilization" thesis, including V.S. Naipaul and of course Bernard Lewis.

The influence of this strain of political/cultural thought on Western responses (and non-responses) to the Bosnian crisis has certainly not been overlooked, but it certainly merits continued attention. Earlier Serb and Croat nationalist claims about the "Islamic menace" coming from Bosnia and Kosova certainly did not fall on deaf ears, but after the terror attacks of September 11, 2001 Balkan revisionists and Serb nationalist apologists seem to have sensed that the audience for such rhetoric has broadened. Therefore, those of us who wish to defend the historical record cannot afford to ignore the "Islam versus the West" theorists, no matter how much we might wish to dismiss such gross simplifications as irrelevant to the struggles of the largely secular Bosniak and Kosovar Albanian populations.

A couple of the essays in this book--one by Michael Sells; the other by Norman Cigar--deal specifically with the Muslims of Bosnia, and I will consider them in some detail; first, however, I will briefly consider some of the other essays, some of which touch on issues in the former Yugoslavia, and all of contribute to the larger discussion which Sells and Cigar are participating in.

I apologize for my infrequent (and abbreviated) posting as of late; I will make a sincere effort to be more consistent and prompt in my consideration of this book.

"Genocide in Bosnia" by Norman Cigar--the book Diana Johnstone has never heard of.

I presume that most readers of this blog are already familiar with the excellent Genocide in Bosnia by Norman Cigar, a seminal work on the Bosnian war. Even if you haven't read it (an error I encourage you to rectify!), it is highly likely you have heard of it and are familiar with its contents.

So this is not a preface to a book review*; rather, having recently taken the time to read the book from start to finish, I was struck not only by how clearly and forcefully Cigar made his case, but also by the fact that in my readings of Balkan revisionist literature I have, to my recollection, not once come across a citation of or reference to this rather well-known and widely-cited work.

This is rather remarkable, since this book is widely acknowledged to be the first substative work in the Western world on the subject; much of the western 'case' against the Serbian political establishment was at the very least informed by--if not based on--Cigar's analysis.

And yet Diana Johnstone, for example, seemed blissfully unaware of this book while writing Fools' Crusade, a book in which she found ample space to devote to attacking David Rieff's Slaughterhouse: Bosnia and the Failure of the West (and Rieff himself, naturally), as well as other works of journalism and advocacy. Ed Vulliamy, author of Seasons in Hell, still draws the ire of Balkan revisionists angry about the Living Marxism/ITN lawsuit. Yet, Johnstone, Parenti, and their fellow-travelors cannot seem to find time to deal with this rather large elephant in their cramped little room.

Telling, I'd say.



*And thank goodness, since I'm about to begin a review of Radha Kumar's Divide and Fall, with Philip Cohen's Serbia's Secret War waiting in the wings!