Based on two studies with Bosniak and Croatian students in Bosnia and Herzegovina, this paper analyzes the effects of religiosity on intergroup forgiveness and reconciliation. Both Christianity and Islam advance forgiveness and reconciliation as one of the major moral imperatives. Previous studies also indicate that religiosity can increase readiness to grant forgiveness on the inter-personal level and facilitate rapprochement. When it comes to intergroup level, prescripts of religious piety often conflict with norms of group solidarity and care.Another set of research suggests that religion obstructs conflict transformation due to the dogmatic reasoning it promotes, including reframing of immanent disputes in transcendental (and thus non-negotiable) terms. This study initially tested whether adding religious symbols to conflict narratives impacts prosocial attitudes of respondents and came with negative results. In other words, adding religious codes to already known narratives about conflicts did not have a significant impact on participants' attitudes. In a subsequent SEM analysis, it was found that religiosity in both groups is strongly correlated with group-centricity, which negatively mediates its relationship with both forgiveness and reconciliation. We conclude that collectivistic forms of religiosity that privilege ingroup solidarity might have negative effects on intergroup forgiveness and reconciliation in post-conflict settings.
This article discusses the different roles of religious leaders in peacebuilding processes, and their specific understanding of peace. It is based on analysis of 75 in-depth interviews with Catholic, Orthodox, and Muslim religious leaders from Bosnia and Herzegovina, conducted in the period from 2015 to 2017. In the first part, peace is analyzed as a concept that contains elements of giftness, spirituality, and praxis. Arguing for the relevance of all three elements, the article warns against possible misunderstandings that can come when peace is assessed only through directly measurable indicators. In the second part, peacebuilding activities of religious leaders are divided into three groups: 1) before conflicts, 2) during conflicts, and 3) in post-conflict phases. In those scenarios, religious leaders play preventive, reactive, and transformative roles, respectively. The preventive role comprises all activities related to the development of moral character and social ethics that promote non-violence. The reactive role includes activities related to humanitarian assistance, spiritual and emotional accompaniment, denunciation of crimes, and promotion of alternative social visions to those of group-separation. Lastly, in the post-conflict phase (the transformative role), peacebuilding is inseparable from the challenges related to the legacy of past violence, especially those of forgiveness, reconciliation, and memory of conflicts.
In this article the authors discuss the role of Jasenovac Concentration Camp in Croatian and Serbian political and social spheres. Connecting the historical data with the analysis of the recent mutual accusations of genocide between the Republic of Croatia and the Republic of Serbia before the International Court of Justice in The Hague, the authors demonstrate the pervasive presence of Jasenovac in Serbian and Croatian political discourse. Presenting different modes of social construction around Jasenovac, from the end of the Second World War to the present, the article proposes a specific reading of Jasenovac as a form of the “past that does not pass.” In this respect, Jasenovac is seen as a continuous reference point for understanding collective losses and group suffering, both past and present, in Serbian and Croatian society. Although historically distanced by seventy years, the events surrounding Jasenovac are still constantly recurring in both political and private, official and unofficial, spheres of life, functioning as a specific symbol around which narratives of ethnic, national, and religious understanding as well as inter-group conflicts are thought and constructed. The role of political and social factors in the construction of frequently incompatible narratives is further underlined by the analysis of selected oral testimonies related to the war in Yugoslavia in 1990s.
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