{"id":135362,"date":"2015-10-12T12:50:36","date_gmt":"2015-10-12T11:50:36","guid":{"rendered":"http:\/\/www.recom.link\/distorted-remembrance-culture-traps-bosnia-in-past-2\/"},"modified":"2015-10-12T12:50:36","modified_gmt":"2015-10-12T11:50:36","slug":"distorted-remembrance-culture-traps-bosnia-in-past","status":"publish","type":"post","link":"https:\/\/www.recom.link\/bhsc\/distorted-remembrance-culture-traps-bosnia-in-past\/","title":{"rendered":"“BiH zarobljena u pro\u0161losti” zbog iskrivljene kulture sje\u0107anja"},"content":{"rendered":"

\"birn\"<\/a><\/p>\n

Intervju sa profesorkom Ljubinkom Petrovi\u0107-Ziemer<\/p>\n

 <\/p>\n

Podjele iz rata u BiH prenose se na slede\u0107e generacije, jer nema sistemskog pristupa sje\u0107anju na sukob od 1992. do 1995. godine, upozorava profesorica Ljubinka Petrovi\u0107-Ziemer.<\/em><\/p>\n

 <\/p>\n

Denis D\u017eidi\u0107,<\/span> BIRN,<\/span> Sarajevo
\n<\/span><\/p>\n

 <\/p>\n

Univerzitetska profesorica Ljubinka Petrovi\u0107-Ziemer ka\u017ee da kultura \u0161utnje u BiH – i selektivna ili politi\u010dki motivisana kultura sje\u0107anja na rat – sprije\u010davaju istinsko pomirenje.<\/p>\n

Njena zapa\u017eanja izneta su u radu pod naslovom: “Kulture sje\u0107anja u Sarajevu ili dugotrajna potraga za multiperspektivno\u0161\u0107u i integracijom”.<\/a><\/p>\n

“Mi smo zarobljeni u pro\u0161losti”, rekla je ona za BIRN. “Mnogo se nade polagalo u procesuiranje ratnih zlo\u010dina i mi smo sudu u na\u0161im vizijama o pravdi dodijelili nadnaravnu mo\u0107.”<\/p>\n

“[Me\u0111utim] svaki kolektiv se ponadao da \u0107e sudovi donijeti presude koje su kompatiblne s njegovim o\u010dekivanjima. Razo\u010darenja su na svim stranama poprili\u010dno velika”, rekla je Petrovi\u0107-Ziemer.<\/p>\n

“Borba za pravdom se nastavlja i koristi se svaki medij i instrument da se kompenziraju ti propusti. U medijima svakodnevno \u010ditamo o masovnim grobnicama, komemoracijama, ukopima i d\u017eenazama, o o\u017ealo\u0161\u0107enim porodicama. Mi sami sebi i drugima ne dopu\u0161tamo predah od rata”, ka\u017ee ona.<\/p>\n

“Kada se analiziraju ti medijski izvje\u0161taji na temelju odabira vokabulara i informacija razabire se forma presude u kojoj se imenuje \u017ertva i po\u010dinioc, ponekad se i karakerizuje zlo\u010din. Satisfakcija se dakle tra\u017ei i izvan sudnice”, dodaje profesorica Petrovi\u0107-Ziemer.<\/p>\n

Obja\u0161njava da rat koji je trajao od 1992. do 1995. godine i dalje uti\u010de na svakodnevni \u017eivot ljudi i njihove interakcije, naro\u010dito me\u0111u razli\u010ditim zajednicama.<\/p>\n

“U bo\u0161nja\u010dko-srpskim razgovorima se i najapoliti\u010dniji dijalog skoro uvijek u odre\u0111enom trenutku svodi na nekoliko klju\u010dnih pitanje koje se ti\u010du karaktera rata ili klasifikacije zlo\u010dina u Srebrenici”, primje\u0107uje ona.<\/p>\n

“Da li je neko zaslu\u017eio ne\u010dije povjerenje i prijateljstvo ne odlu\u010duje se prema karakternim osobinama jedne li\u010dnosti i zajedni\u010dkim interesima ve\u0107 na temelju kataloga pitanja vezanih za rat”, ka\u017ee ona.<\/p>\n

Usmjeravanje ka selektivnoj i politi\u010dki motivisanoj zvani\u010dnoj kulturi sje\u0107anja u tri glavne zajednice, bo\u0161nja\u010dkoj, hrvatskoj i srpskoj, klju\u010dno je, kako ka\u017ee Petrovi\u0107-Ziemer, za utvr\u0111ivanje koja su sje\u0107anja tabu i za\u0161to.<\/p>\n

“Premalo znamo o fenomenu \u0161utnje. Uglavnom je uo\u010davamo, tematizujemo i donosimo sudove o njoj kada su u pitanju drugi. Sa \u0161utnjom je kao sa zlo\u010dinima: na\u0161u \u0161utnju pravdamo, tu\u0111u osu\u0111ujemo jer je isklju\u010divo svodimo na negiranje zlo\u010dina. Razumijevanje vlastite \u0161utnje nam poma\u017ee da drugome pristupimo s potrebom za iskrenim dijalogom umjesto s pau\u0161alnom osudom koja \u0161utnju pretvara u (samo)destruktivnu energiju”, objasnila je ona.<\/p>\n

Drugo pitanje koje stvara podjele i uti\u010de na to kako se pamti pro\u0161lost, prema rije\u010dima Petrovi\u0107-Ziemer, jesu spomenici, koji se podi\u017eu bez plana i kontrole.<\/p>\n

“Mi smo na dobrom putu da postanemo zemlja nekropola. Sjetim se njema\u010dko sociologa Welzera koji tvrdi da \u0161to je horizont pro\u0161losti ve\u0107i, to je perspektiva za budu\u0107nost su\u017eenija”, kazala je ona.<\/p>\n

Sje\u0107anje koje stvara podjele<\/strong><\/p>\n

U svom radu Petrovi\u0107-Ziemer pi\u0161e o ulozi izlo\u017ebe o opkoljenom Sarajevu u Historijskom muzeju i stalnoj postavci o genocidu u Srebrenici u Galeriji 11\/07\/95 za razvoj inkluzivne kulture sje\u0107anja.<\/p>\n

Ona primje\u0107uje da izlo\u017eba u Sarajevu rat u Bosni i Hercegovini klasifikuje kao “akt agresije”, iako ve\u0107ina Srba to osporava.<\/p>\n

“Da bi se mladim ljudima dala mogu\u0107nost da se identifikuju s jednom dr\u017eavnom institucijom u Sarajevu bitno je da se u tematizovanju vrlo osjetljivih pitanja koja imaju dezintegriraju\u0107e dejstvo vodi ra\u010duna o tome da postoje razli\u010dita vi\u0111enja na jedan te isti doga\u0111aj”, ka\u017ee ona.<\/p>\n

“Izlo\u017eba o opkoljenom Sarajevu mogla bi stimulisati kriti\u010dko i samostalno razmi\u0161ljanje kada bi se u uvodnom dijelu zaista navele divergiraju\u0107e karakterizacije rata”, dodaje Petrovi\u0107-Ziemer.<\/p>\n

Sli\u010dno tome, i dalje je osjetljivo pitanje da li masakr u Srebrenici predstaljva genocid ili ne.<\/p>\n

“Mislim da niko od nas \u2013 barem ja nikog takvog ne poznajem \u2013 mo\u017ee da zaboravi Srebrenicu i da ostane ravnodu\u0161an prema tom zlo\u010dinu, bez obzira koliko se na\u0161e klasifikacije o zlo\u010dinu razlikovale. \u017divjeti s \u010dinjenicom da se u na\u0161oj zemlji dogodio genocid uti\u010de na sve nas… Taj zlo\u010din bukvalno ne mo\u017ee da stane ni pod \u010diju ko\u017eu”, ka\u017ee ona.<\/p>\n

Na\u017ealost, kako ka\u017ee Srebrenica se nekad koristi kao instrument “u\u0161utkivanja i ucjenjivanja” ljudi.<\/p>\n

“Na potrebu da se recimo govori o zlo\u010dinima nad Srbima i Srpkinjama jedna reakcija zna biti da se ti zlo\u010dini ne mogu uporediti sa srebreni\u010dkim genocidom”, ka\u017ee ona.<\/p>\n

“Za su\u017eivot u Sarajevu jedno bitno pitanje koje mora dobiti ve\u0107u pa\u017enju u javnom prostoru su ratna i poratna iskustva manjinskih zajednice, jer \u0161utnja o ovoj temi pove\u0107ava \u017eelju manjina za odlaskom i dovodi u pitanje sarajevski koncept multikulturalnosti”, obja\u0161njava Petrovi\u0107-Ziemer.<\/p>\n

Nema pomirenja bez priznanja zlo\u010dina<\/strong><\/p>\n

Iako su ratni zlo\u010dini uglavnom djela pojedinca, Petrovi\u0107-Ziemer ka\u0107e da dru\u0161tvo ima politi\u010dku i dru\u0161tvenu odgovornost prema \u017ertvama, koja mora biti ispunjena kako bi se gradio su\u017eivot.<\/p>\n

“Mirna koegzistencija po\u010diva na po\u0161tivanju pravila da jedni drugim ne \u010dinimo zlo [do-no-harm principle]. Ako se dogodi zlo\u010din, on se mora klasifikovati kao za dru\u0161tvenu zajednicu neprihvatljiv akt protiv druge osobe ili grupe, a viktimizovanoj osobi se mora garantovati da se takvo zlodjelo ne\u0107e ponoviti i stvoriti joj uslove bezbjedonosnog \u017eivota. Ako ti minimalni uslovi nisu zadovoljeni, neodgovorno je propagirati povratak izbjegli\u010dke populacije”, ka\u017ee Petrovi\u0107-Ziemer.<\/p>\n

“Kolektivizacija krivice \u2013 za koju mislim da je kontraproduktivna \u2013 je iz perspektive \u017ertve jedan od na\u010dina da uka\u017ee da se zajednica u kojoj su se dogodili zlo\u010dini nije jo\u0161 transformisala u zajednicu u kojoj se biv\u0161oj ratnoj \u017ertvi garantuje neponavljanje zlo\u010dina. Do-no-harm princip dakle nije ponovo uspostavljen”, dodaje ona.<\/p>\n

Govore\u0107i o motivima za pisanje rada o kulturi sje\u0107anja u Sarajevu, Petrovi\u0107-Ziemer ka\u017ee da je \u017eeljela da uka\u017ee na \u010dinjenicu da zlo\u010dini nad Srbima u Sarajevu nisu dio integrisanog sje\u0107anja na opsadu Sarajeva, i da je bilo mogu\u0107e pisati o tom nedostatku bez relativizovanja u\u017easa koje su pre\u017eivjeli gra\u0111ani Sarajeva kroz napade Vojske Republike Srpske.<\/p>\n

“Najja\u010da motivacija je odgovornost koju osje\u0107am prema mla\u0111im generacijama”, kazala je ona.<\/p>\n

“Kolektivizacija krivice koja je dio politike javnog sje\u0107anja u federalnom Sarajevu name\u0107e postratnim generacijama da se sje\u0107aju minulog rata iz rovovskih perspektiva. Postratne generacije nisu ni ratne \u017ertve ni ratni zlo\u010dinci. Nezauzimanje pozicije \u017ertve i odbijanje kolektivne krivice ne moraju nu\u017eno da vode u zaborav i neodgovornost. Mislim da niko od nas nema pravo da zarobi mlade ljude u antagonisti\u010dke kolektive i tako im sprije\u010di put ka zajedni\u010dkoj budu\u0107nosti”, rekla je ona.<\/p>\n

“Oni ne smiju biti taoci na\u0161ih frustracija i osuje\u0107enih o\u010dekivanja”, zaklju\u010duje Petrovi\u0107-Ziemer.<\/p>\n

 <\/p>\n

(Objavio BIRN, 12. oktobra 2015.<\/span><\/span><\/a>)<\/p>\n

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