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Infidels_ A History of the Conflict Between Christendom and Islam - Andrew Wheatcroft [237]

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in the 1920s (and subsequently) exists along the same spectrum as ethnic cleansing by extermination. But they are not identical. For a good discussion of these issues, see McGarry and O’Leary (eds.), Politics. The Ottomans practiced forced resettlement, but the aim was usually to create colonies that would strengthen their hold on a region. For the origins of the term “ethnic cleansing,” Dražen Petrović writes in “An Attempt at Methodology,” European Journal of International Law, 1994: “Ethnic cleansing is a literal translation of the expression etnicko ciscenje in Serbo-Croatian/Croato-Serbian. The origin of this term … is difficult to establish … Analysis of ethnic cleansing should not be limited to the specific case of former Yugoslavia. This policy can occur and have terrible consequences in all territories with mixed populations, especially in attempts to redefine frontiers and rights over given territories. There is a new logic of conflict that relies on violent actions against ‘enemy’ civilian population on a large scale, rather than on war in the traditional sense, i.e. between armed forces. Examples of this logic and policy abound today (the extreme case being Rwanda).” The original use of the term was applied by Serbs to Albanian attacks on Serbs in Kosovo and only later was it used (by Croats and Bosnians) to describe actions taken by Serbs. I am grateful to Dejan Jović for explaining this complex etymology. Only Slovenia has been largely exempt, but the Slovenes suffered a great deal of suspicion and pressure from the Habsburg authorities and later from the new Austrian state in the 1920s.

39. See Sugar, Industrialization.

40. Incorporated in the Slav state, the Bosnian Muslims had an ambivalent status. It was only in the 1960s, when Bosnian Muslims were recognized as a national group by Tito, that their collective position began to improve. The appeal of a “Yugoslav” identity rather than Serb or Croat affiliation proved seductive. See Friedman, Bosnian Muslims.

41. See Andrić, Development.

42. “At the most critical stage of its spiritual development, at the time that the fermentation of [Bosnia’s] spiritual forces had reached a culmination, invasion by an Asian warrior people whose social institutions and customs meant the negation of Christian culture and whose faith—created under different climatic and social conditions and unfit for any kind of adjustment—interrupted the spiritual life of a country, degenerated it and created something quite strange out of it.” Cited and translated by Tomislav Z. Longinović, “East Within the West: Bosnian Cultural Identity in the Works of Ivo Andrić” in Wayne S. Vucinich (ed.), Ivo Andrić Revisited: “The Bridge Still Stands,” Berkeley, CA: University of California Press, 1995, p. 124.

43. Vuk Stefanović Karadžić was born in 1787. The bulk of his active life was spent in Vienna. Petar Petrović Njegoš was born in Montenegro in 1813. His four main books of poetry were The Voice of Mountaineers (1833), The Cure for Turkish Fury (1834), The Song of Freedom (1835, published 1854), and The Serbian Mirror (1845). His major work The Mountain Wreath was published in Serbian in Vienna in 1847.

44. Tomislav Z. Longinović, “East Within the West: Bosnian Cultural Identity in the Works of Ivo Andrić,” in Wayne S. Vucinich (ed.), Ivo Andrić Revisited: “The Bridge Still Stands,” Berkeley, CA: University of California Press, 1995, p. 126.

45. See Andrić, Bosnian Chronicle, pp. 262–3.

46. Emmert, Serbian Golgotha, p. 141. The famed “blackbirds” of Kosovo Polje were no doubt crows or similar scavengers.

47. See Wachtel, Making, pp. 129–34.

48. Cited and translated in Tanner, Croatia, p. 75.

49. Cited and translated in Banac, National Question, p. 59.

50. Mary Shelley, Frankenstein, chapter 4. It is curious how Frankenstein, set in the original in Switzerland, was moved in one of the first filmic treatments (1931) to Bavaria. Then in Frankenstein Created Woman (1967), Frankenstein had moved east (into “Dracula territory”?) to a “nineteenth-century Balkan village.”

51. Njegoš’s Mountain

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