Suchergebnisse

The understanding and clarification of important social events as themes must be derived from the hermeneutic code of the epoch. The millennial threshold was marked by processes of integration and particularisation, which were observed, as constitutive principle or principle of legitimate refutation, also in the bringing down of socialist orders and the establishment of supranational associations. Thus a discussion of the (empirical) position and (normative) status of ethnic minorities must as well be positioned in a universal European context, in which the predominant role is played by liberal theory and liberal practice. In societies going through transformation from ideological to legal state, answers to multi-ethnic needs must be sought in the patterns of liberal philosophy, taking into account (a) the delusion of Western theory that the change of regime brings about a spontaneous springing up of liberal institutions from the socialist ruins, and (b) the possible disproof of the assertion that the recognition of collective rights of ethnic minorities violates the liberal principle of universal equality of citizens as abstract members of the state. On the other hand, it is necessary to understand and acknowledge the historical heritage when solving the issue of ethnic minority rights in the countries of Eastern and Central Europe, since the issue was absorbed in their authoritarian past by the ideological supranational programme. All the falsity of the "state of peoples and ethnicities" was fully exposed at the outset of transition, when the regime crisis arose coupled with the crisis of state identity. The states which divided themselves and seceded did fall apart exactly along the lines of the ethnic components. It is precisely in view of the described experience (along with the "surplus of violence" syndrome) that the post-Yugoslavian consolidation necessarily requires institutional guarantee and practical recognition of particular ethnic identities. Adapted from the source document.

The understanding and clarification of important social events as themes must be derived from the hermeneutic code of the epoch. The millennial threshold was marked by processes of integration and particularisation, which were observed, as constitutive principle or principle of legitimate refutation, also in the bringing down of socialist orders and the establishment of supranational associations. Thus a discussion of the (empirical) position and (normative) status of ethnic minorities must as well be positioned in a universal European context, in which the predominant role is played by liberal theory and liberal practice. In societies going through transformation from ideological to legal state, answers to multi-ethnic needs must be sought in the patterns of liberal philosophy, taking into account (a) the delusion of Western theory that the change of regime brings about a spontaneous springing up of liberal institutions from the socialist ruins, and (b) the possible disproof of the assertion that the recognition of collective rights of ethnic minorities violates the liberal principle of universal equality of citizens as abstract members of the state. On the other hand, it is necessary to understand and acknowledge the historical heritage when solving the issue of ethnic minority rights in the countries of Eastern and Central Europe, since the issue was absorbed in their authoritarian past by the ideological supranational programme. All the falsity of the "state of peoples and ethnicities" was fully exposed at the outset of transition, when the regime crisis arose coupled with the crisis of state identity. The states which divided themselves and seceded did fall apart exactly along the lines of the ethnic components. It is precisely in view of the described experience (along with the "surplus of violence" syndrome) that the post-Yugoslavian consolidation necessarily requires institutional guarantee and practical recognition of particular ethnic identities. Adapted from the source document.

With the production of their own media material, the ethnic minorities assume responsibility for opposing the predominant media discourses of the majority culture, and fight for their own distinctiveness and (self)representation within the Croatian media sphere. The ethnic-minority media serve not only the purpose of preserving the socio-cultural values and special features of the minority identity, but also of providing information both to a particular community on the intra-ethnic level and to the majority of the Croatian society regarding the situation, the needs and the rights of the minorities themselves. Thus they represent and convey their interests to the general public. This paper aims to investigate how ethnic minorities are represented in the media and to what extent the ethnic-minority media are represented in the media arena of the Republic of Croatia. The author focuses especially on the city of Zagreb and the minorities which have organized ethnic-minority Councils there. An introductory discussion on the role and influence of the media is followed by an overview of the analysis of ways of reporting on ethnic minorities in the mainstream media of the majority, based on the results of research carried out so far. Furthermore, the paper includes a discussion on the minority media, comprising a tabular outline of print media and digital media (from the Internet domain) of the ethnic-minority communities in the Republic of Croatia. Finally, the author provides an analysis of such a state of affairs regarding the media, and some concluding remarks. Adapted from the source document.

The essay first highlights certain basic features of the attitude of European immigrant countries toward the new (migrant) ethnic minorities in their midst, the attitude that at the same time is indicative of the existence of various forms of ethnicity in the development of the European nation-states. The differences in individual "national responses" regarding the existence of new ethnic communities reflect differences in understanding of the ethnic/national identity of individual countries. The author then addresses specifically the presence of the Muslim population in West European countries, the population that -- perhaps more than any other group of "aliens" -- is torn between the West European practice of racial & increasingly cultural discrimination & a universal Western belief in the tradition of liberalism, pluralism, & democracy. In connection with this, the role of Islam & the "Muslim" identity in the Muslim communities in West European countries are analyzed. 15 References. Adapted from the source document.

The essay first highlights certain basic features of the attitude of European immigrant countries toward the new (migrant) ethnic minorities in their midst, the attitude that at the same time is indicative of the existence of various forms of ethnicity in the development of the European nation-states. The differences in individual "national responses" regarding the existence of new ethnic communities reflect differences in understanding of the ethnic/national identity of individual countries. The author then addresses specifically the presence of the Muslim population in West European countries, the population that -- perhaps more than any other group of "aliens" -- is torn between the West European practice of racial & increasingly cultural discrimination & a universal Western belief in the tradition of liberalism, pluralism, & democracy. In connection with this, the role of Islam & the "Muslim" identity in the Muslim communities in West European countries are analyzed. 15 References. Adapted from the source document.

At present, when we are once again faced with the question: quo vadis Bosnia and Herzegovina, towards new integration or towards further disintegration? -- it is undoubtedly useful to show how and when the process was initiated of its administrative-territorial division and its connecting with the neighbour states in the 20th century; in this case, with Dalmatia in 1929 within the Littoral Banovina, and with the Banovina of Croatia ten years later. This paper provides a detailed account of the size of territory and population with regard to various denominations on the level of 8, i.e. 13 districts which comprised 38, i.e. 70 municipalities of BiH. The population data based on the 1931 census, the last carried out in the Kingdom of Yugoslavia, are the starting point of an attempt to establish the ratio between the Catholic majority and the Islam and Orthodox minorities. In the period of the Littoral Banovina, the Catholic population in the Bosnian-Herzegovinian districts had the absolute majority of 63%, and in the Banovina of Croatia -- 53%. Beside the Catholics, the same counties were inhabited by minorities of Islam and Orthodox denominations, which were in the majority in some municipalities and districts. In Dalmatian districts of the Littoral Banovina, 84% of the population were Catholics, while the percentage in BiH districts was 63%, which means that the percentage on the level of the Banovina as a whole was 75%. Consequently, many were right to perceive and proclaim that the Littoral Banovina was Catholic by denomination, and Croatian by ethnicity, although this became a fact only when it joined the Banovina of Croatia together with the Sava Banovina. Adapted from the source document.

The author has tried to prove that interethnic relations in democracy cannot be handled solely by means of legal, economic, & institutional means; political culture, ie, civic democratic political culture, can have a significant role. The analysis shows that there is room for the build-up of a transnational democratic citizenry, free from all ascriptive criteria & identities such as religion, ethnicity, etc. It also reveals how classic liberalism neglects various identities (ethnic, national, etc) while communitarian liberalism overlooks the excluding force of various identities. It has also demonstrated that there are several concepts of civic identities (liberal, communitarian, & social/group) & that each of these concepts can exert profound influence on the relationship between citizens & their political community. Finally, the relation between patriotism & interethnic relations in democracy are reviewed. Patriotism, in the circumstances of growing social pluralization, & despite a plethora of political integrations, can play a prominent role in bridging the political & cultural atomizations & conflicts in society. It can undertake this role only if constituted in the civic & not the crude (fixed) ethnic sense -- though the national defines the limits & the meaning of this constitution -- provided it evolves into loyalty to one's homeland & goes hand in hand with the development of democracy & human rights. In short, the purpose of this paper is to provide evidence that it is necessary to expand democratic political culture that might aid in resolving intricate & sensitive relations among various ethnic & cultural communities. Patriotism can assume a decisive role in this. It lays down the limits & legitimacy of each meaningful political discourse & each genuine political subject. Adapted from the source document.