In this article I aim to highlight the question how to negotiate and reconstruct new identities among previously perpetuator groups in the trauma zones by looking at a specific case example,Bosnia-Herzegovina(BiH)and ...In this article I aim to highlight the question how to negotiate and reconstruct new identities among previously perpetuator groups in the trauma zones by looking at a specific case example,Bosnia-Herzegovina(BiH)and Bosnian Serbs.After the end of the Bosnian war(1992-1995)through Dayton Peace Accord,Bosnian Serbs have been started to be classified as the perpetuator group of the war.However,both Bosniaks,the main victim ethnic group of the war,and Bosnian Serbs have also started to draw the borders of Serbness into different boundaries,such as moral and religious ones.In this study I employed the method of(online)in-depth interviewing with my Bosniak and Bosnian Serb participants to underline and display which components and experiences have been shaping Bosnian Serbness since the end of the war.After the analysis of my interviews,one could argue that burden of guilt and burden of loss might have caused re-imagination of Bosnian Serbness as today’s victims.Furthermore,according to the main pattern I detected among the testimonies of my participants,one could also argue that exclusion of Bosnian Serbs due to their ethnicity from everyday tasks or rituals makes their another supreme identity much more visible:they are Christian Orthodoxies of Bosnia now.展开更多
文摘In this article I aim to highlight the question how to negotiate and reconstruct new identities among previously perpetuator groups in the trauma zones by looking at a specific case example,Bosnia-Herzegovina(BiH)and Bosnian Serbs.After the end of the Bosnian war(1992-1995)through Dayton Peace Accord,Bosnian Serbs have been started to be classified as the perpetuator group of the war.However,both Bosniaks,the main victim ethnic group of the war,and Bosnian Serbs have also started to draw the borders of Serbness into different boundaries,such as moral and religious ones.In this study I employed the method of(online)in-depth interviewing with my Bosniak and Bosnian Serb participants to underline and display which components and experiences have been shaping Bosnian Serbness since the end of the war.After the analysis of my interviews,one could argue that burden of guilt and burden of loss might have caused re-imagination of Bosnian Serbness as today’s victims.Furthermore,according to the main pattern I detected among the testimonies of my participants,one could also argue that exclusion of Bosnian Serbs due to their ethnicity from everyday tasks or rituals makes their another supreme identity much more visible:they are Christian Orthodoxies of Bosnia now.
