Polyparty-ism - Search for Common Ground

48
communist. I remember we were talking
about the role of religion in modern society,
about our differences, about altruism,
humanity, axiological categories, aesthetics,
and especially about mystical music. Being
aware that there are some people, among
Orthodox priests also, who harmonize their
attitudes with some laic ideas and give initiatives
that destroy universal values (Imaret
mosque for example), he agreed with my
statement that if we respect and talk about
our differences, we will learn how to respect
universal values. And that is a treasure that
will overcome all obstacles on the way to a
righteous, common life. That means that we
can do it only if we become aware of differences,
and if we develop a communication
based on a realistic foundation, without
emotions, and what is even more important,
without the feeling of superiority.
CREATION OF A STABLE
CIVIL SOCIETY
Now when we are creating our near
future, especially after the recent events in
Macedonia, a future that has to find its way
towards dialogue and inter-confessional
platform, it is very important to remember
that beautiful evening in Ohrid. Religious
communities, particularly the Islamic community
and the Macedonian Orthodox
Church certainly represent the most suitable
platform for such a dialogue. They can and
must play a central role in the creation of a
stable civil society in which citizens can feel
safe and secure regardless of their religious
confession. They must make a common
effort to oppose all kinds of violence,
because human life is sacred according to all
religious traditions. They must totally
respect different religious traditions and not
ignore them. Religion must be a promoter of
dialogue, peace and reconciliation.
However, we must admit that we keep
facing bitter experiences in this region.
Among others, a complex of higher values
also exists in this country. It is also present in
the Macedonian Orthodox Church, which is
trying to show its dominant role among
other religious communities in the country.
Such attempts are especially obvious in its
relationships with state organs and government
institutions, which highly respect the
MOC. It is granted all privileges and all of
its initiatives are approved. Other religious
communities are irritated by this kind of
treatment, especially the Islamic community,
which is treated indolently and without
any interest by the very same institutions.
In order to prevent the dangerous effect
this could have on the population, a dialogue
between religious communities and their
common activities, which could help promote
spiritual values, is necessary.
Especially in these critical situations, when
the intensity of clashes, such as those in
Tetovo and Kumanovo, as well as the events
provoked by them can have unforeseeable
consequences. Such events include attacks
by angry, frustrated and hysterical citizens in
which innocent people get hurt, and houses
and religious object are destroyed. This
vandalism has been seen in Bitola and other
cities where Macedonians are in majority.
In such a situation religious communities
can play an historic role. Manifesting
superiority can be fatal, and that is why
interethnic relations must be redefined and
based upon equality, which will help to prevent
new conflicts that cause violence.
Without ignoring historic facts and present
positions, we should identify problems and
try to find solutions for their elimination
together, by giving common ideas. If we
analyze those ideas without egotism, narrow-mindedness
and feelings of superiority,
we can make an important contribution to
the process of solving crucial problems.
Because true desire and sincere motives of
religious communities would also show
good ethics, which are the same and precious
in all religious and spiritual traditions.
The Islamic concept of doing good
(merhamet) and the concept of general
good, for example, can be a motivation for
Muslims and their priests to play a leading
role in the situation that preoccupies us all.
THE CONCEPT OF GOOD
There are no obstacles to sincere
actions. All we need is good will. The
parts of the Koran regarding the origin of
humankind, "from a man and a woman,"
and about the division into nations and
tribes in order to know each other better,
reflect the universal character of
humankind. Such decisions create high
ideals and provide a foundation for the
coexistence of all those that belong to the
same spring, where they are going to
return one day.
If we start from the fact that Islam, as
God's will, represents a historical phenomenon,
we will conclude that it demands
submission. It is not about passive acceptance
of religious laws, because those laws
would not make any sense if they did not
have a positive effect on all people. Such a
concept is universal, as doing good, understanding
and tolerance are universal. God's
will is exactly what is good, moral and
beautiful.
We can realize all this if we forget
about prejudices, mistakes and false explanations
of certain historic and current
events. It could be a long process, which
involves greater flexibility, much wider
knowledge about each other, more culture
and a sense of mutual historic and civil
values and abilities.
REINFORCEMENT
OF HUMANITY
Trying to incorporate itself into all
spheres of society, the Islamic community
of the Republic of Macedonia puts great
efforts in to preserving peace, understanding
and the stability of the country, constantly
pointing out all negative factors
that could threaten it. There are people in
the Islamic community who can accept
challenges and present Islamic ideas in
order to play a constructive part in the
inter-ethnic and inter-confessional dialogue,
which is obviously very important
for Macedonia's future. Islamic priests are
ready to make their contribution and eliminate
all factors that cause discrepancies,
intolerance and isolation, in order to reinforce
humanity, cooperation and tolerance.
If other church dignitaries do the same,
especially those from the MOC, we will
have a bright future. It is not time now for
medieval romanticism, for mythological
images of the past or for exclusive rights to
present only one's own values, and to
incorporate them into state structures. The
time for exclusiveness has past. The time
of various superiority complexes undermines
attempts to solve problems in this
dangerous situation.
The example of Father Climent,
whom I mentioned at the beginning of this
text, as a model of a true priest, free from
all prejudices, interested in Islamic aesthetics
and music, is the example we
should follow to build a common future,
accepted by everyone, together with our
differences and universal values.
Finally, I would like to quote the wise
Bosnian leader A. Izetbegovic, who,
answering a journalist's question: "How
do you see Bosnia's future after the
Dayton Agreement?" said, "Things are
beginning to stabilize in Bosnia. The time
of drunkenness has passed, now it is time
to sober up. Extreme nationalism, chauvinism
and religious intolerance have been
compromised so much, that they are going
to become history, together with the present
generation."
I sincerely believe that these endemic
problems, currently evident in Macedonia,
will remain deep down in history.
Common sense and an ancient wish for
peace will be stronger and will overcome
all difficulties.
(The author is an art historian)
What now, June 2001