EMIR KOVAČEVIĆ
World Conference on Religion and Peace (WCRP),
Bosnia and Herzegovina
Religion has always played a significant part in society in Bosnia and Herzegovina. Given that this is a country where different religions and cultures meet, we may come across plenty of shining examples of tolerance between the followers of different religions, but unfortunately, there are also a many instances of religious intolerance, including the destruction of religious buildings and the persecution and expulsion of members of other religions.
The relationship between religion and politics as a whole, and between the state and religious communities in particular, is a complex one, and has given rise to various mediating mechanisms. The complexity derives from the wide range of crucial facets of social life that occupy a prominent place in the relationship between the state and religious communities. Among them are the legitimacy of the state itself, the issue of who has a monopoly over the truth, administrative independence (formerly of the state, and now of the religious communities), education, funding religious communities, religion in the armed forces, and religious rights and freedoms, particularly those of minorities.
The circumstances in which the interaction between religious communities and the state takes place are wholly different now from what they were in the Middle Ages, which fundamentally alters the conditions of dialogue. These new circumstances are reflected in the fact that the power or authority that could be used (or abused) against other religious communities, formerly in the hands of religious groups, is now largely held by the secular authorities. Although there are exceptions, it has become more likely that political entities will use force against religious groups than the other way round. Naturally enough, thinkers were formerly chiefly preoccupied with ways of protecting an emerging state from an aggressive church. Nowadays, it is quite the contrary: it is the modern state that usually represents a potential threat to the religious and other rights of its citizens and groups.()
1. HISTORICAL BACKGROUND
Freedom of religion and the legal status of religious communities in BiH have been regulated in various ways over the centuries. As long ago as the 1878 Berlin Congress, provisions were introduced guaranteeing freedom of religion to all those under Austro-Hungarian rule.
On 19 September 1919 the Treaty of St Germain-en-Laye was signed, which included provisions on the protection of minorities. The Kingdom of Serbs, Croats and Slovenes acceded to this Treaty on 5 December, which was proclaimed to be an interim treaty on 10 May 1920, but declared to be a permanent law following the St Vitus’ Day Constitution. As such, it represented the basic source of positive law for the protection of minorities.
Under the Kingdom of Serbs, Croats and Slovenes, the principle of »recognized religions« applied. Article 12 of the St Vitus’ Day Constitution states: »Freedom of religion and conscience is guaranteed. Adopted religious beliefs are equal before the law and may publicly profess their religious doctrines.«
The following religions were recognized at that time: Orthodox Christianity, Roman Catholicism, Islam, the evangelical and reform Protestant churches, Judaism, the Baptist Church, and the Croatian Old Catholic Church.
With the end of World War II in 1945, the model of the secular state was introduced in the new Yugoslavia, characterized by the separation of religious communities and the state. Religion was declared to be the private affair of each individual, and the enjoyment of civil rights to be independent of affiliation to any religion or none.
The adoption of this model of regulating the relations between religious communities and the state necessarily resulted in religious rules and regulations losing their legal force; no citizen, regardless of affiliation to a particular religion or religious community, could enjoy more rights than others or be deprived of certain rights.
Given that the war of national liberation fought in Yugoslavia during World War II was accompanied by a socialist revolution that led to society being structured on Marxist principles, it was naturally that the new authorities would follow this doctrine in its attitude to the relations between the state and religious communities. Marxist doctrine saw the existence of religion in a given society as an indicator of alienation, and as a result religion was seen in a negative light.()
The constitutional position of religious communities in the new Yugoslavia was stipulated by Articles 21, 23 and 25 of the 1946 Constitution of the Federal National Republic of Yugoslavia, which read:
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Art. 21.
All citizens of the Federal Republic of Yugoslavia are equal before the law and in rights regardless of nationality, race, or religious belief. No privileges on the grounds of birth, position, property or level of education are recognized. All acts that accord privileges or restrict the rights of citizens on the basis of differences of nationality, race or religious belief are contrary to the Constitution and subject to penalties, as is all propagation of national, racial or religious hatred and dissension.
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Art. 23
All citizens, regardless of sex, nationality, race, religious belief, level of education and place of residence, and who have reached the age of 18, have the right to vote and to be elected to any body of the state authorities.
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Art. 25
Citizens are guaranteed freedom of conscience and freedom of religious belief. The church is separate from the state. Religious constitutions whose doctrines are not contrary to the Constitution are free to conduct their religious affairs and perform their religious rites. Religious schools for training priests are free, under the supervision of the state. The abuse of religion for political ends and the existence of religiously based political organizations are prohibited. The state may provide material assistance to religious communities.
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While guaranteeing freedom of conscience and religious belief, the 1946 Constitution of FNRY in fact proclaimed the separation of religious communities and the state and declared religion to be the private matter of each citizen; the state was not interested in whether its citizens were believers or not.
Freedom of conscience implied that every individual was free to choose whether to believe (to be a theist) or not (to be an atheist). This was an absolute freedom, part of the most private innermost being of each individual, and the state had no business interfering in this domain or seeking to legislate for it.
Freedom of religion is the free will of every individual to adhere to the worldview or religion of his or her choice. The way in which religion is professed is the subject of the legal norms of individual states and, of late, increasingly of international legal instruments. Freedom to profess one’s religion is defined by state legislation and is not, therefore, absolute, but limited by the fundamental rights and freedoms of others, public law and order, morality, customs and so on. The restrictions on freedom to profess one’s religion are also prescribed by law, so as not to jeopardize legal security and to avoid arbitrariness on the part of the state authorities.()
In everyday life in the new Yugoslavia, however, and particularly in the early 1960s, practice did not match the constitutional principles.
Given that in a society run by a one-party system there was in effect no difference between the party and state apparatus, or between party and state aims, there was an operative symbiosis between state and party in every domain of social life. It was entirely logical, therefore, given that Marxist doctrine was the official ideology of the single, ruling party, that the policy towards religious communities was to seek to limit their influence in society, and to exercise control and pressure on leading representatives of religious communities to show loyalty to the state authorities.()
In theory, the state wished to treat individual believers as citizens with full rights, but in practice there were many departures from this principle, particularly at the local level. These departures were tolerated and even encouraged, to the extent that it could be said that the state authorities applied double standards to religious communities: declaratively, they upheld positive laws, but in practice they resorted to extra-institutional means. Any kind of behaviour that did not coincide with the legal prescriptions was regarded as evidence of inexperience, incompetence, sectarianism and so on. But no one in local government was ever held responsible for his or her conduct. For the most part, it did not go beyond verbal condemnation.()
Religiosity became the private affair of believers, but naturally enough religious communities did not wish to relinquish their influence on society. The weight and nature of this influence was often a contested subject between the religious communities and the state. Religious communities were not willing to be marginalized, while the state authorities denounced every action by the religious communities of any significance which they, the authorities, regarded as transgressing the legitimate bounds of the religious communities’ actions as clericalism, or the politicization of religion and the religious sentiments of the country’s citizens. The authorities thus made use of all kinds of repression, including physical attacks, prosecution, persecution, abuse of the priesthood, threats, economic deprivation and so on. Furthermore, the state did not regard all religious communities in an equal light, although equality of treatment was prescribed by the Constitution and the arms’ length view of every religious community was almost invariably emphasized.()
In addition to the ban on religious education in ordinary schools, religious communities also saw vast extents of their land holdings expropriated under the terms of the Law on Agrarian Reform and Colonialization (23 August 1945), under the slogan »the land belongs to the people who work it«. The expropriation of land belonging to religious communities was justified in various ways, including the need to build the future unity of the Yugoslav nation.
Article 8 of the Agrarian Reform Law stipulated the maximum extent of the land that could be held by religious communities for their own needs, while everything else belonged to the state: »Places of worship, monasteries and religious institutions may, pursuant to local conditions, in each individual instance be permitted to retain gardens, vineyards, orchards, meadows, pastures and forests to a maximum total area of 10 hectares for their own use or for humanitarian institutions and national associations. If these institutions are of major historical importance they may retain ownership over a maximum of 30 hectares of cultivable land.«()
The provisions of this Law almost entirely wiped out the economic basis of the religious communities, which were compelled to survive on the voluntary contributions of their congregations and, to some extent, on state aid. There is a good example of the justification for these measures in a lecture given by Vaso Čubrilović, Agricultural Minister, written for the Soviet embassy in Belgrade in 1945: »To anyone who knows a little about internal relations in Yugoslavia it is clear that there can be no unity among its peoples until the influence of religion is curtailed and focused solely on immediate religious aims and operations. The only way to achieve this is to weaken the economic, cultural and political power of the church hierarchies. This is why a range of measures must be introduced, from civil marriage through the secularization of education to agrarian reform, so as to reduce the influence of the churches to the proper proportions, that is to prevent them from raising future generations in Yugoslavia as they have until now, in religious isolation and hatred; this is one of the major reasons why it is necessary to apply agrarian reform to religious land holdings too.«()
Although the authorities did not in principle differentiate between religious communities, their position in the new state, in addition to the specific features of each religious community and their relations with the state authorities, depended to a large extent on internal political relations and also on international political trends in the international standing enjoyed by Yugoslavia. The first stage can be defined as lasting from the end of World War II to the clash with Stalin in 1948. During this period the state authorities attempted, along with all the measures they were introducing for the purpose of separating the religious communities from the state, to find a modus vivendi with the representatives of all the religious communities, avoiding fierce attacks on the communities, whether to consolidate internal relation or because of Yugoslavia’s international position.
As a result of the break with Stalin and the political situation as a whole, both internal and international, the next stage was characterized by the use of tools and methods aimed at confining religious activities solely to the spiritual domain and by pressure on the dignitaries of every religious community to identify with the state regime. Following this stage, which ended with the adoption of the 1953 Law on the Position of Religious Communities (Official Gazette of FNRY no. 22, 27 May 1953), relations between the communities and the state eased somewhat when religious officials were granted to right to social and health insurance, freedom to issue religious publications, and the introduction of religious education in the premises of the religious communities. However, religious communities were still successfully excluded from public life and relegated to the margins of society. Article 8 of this Law stipulated that »Religious communities and their bodies are juristic persons pursuant to civil law.«
Article 174 of the 1974 Constitution of the Socialist Federal Republic of Yugoslavia (SFRY) guaranteed freedom of religion, but treated religion as a private matter. The same article stipulates that religious communities were separate from the state and that it was unconstitutional to abuse religion and religious affairs for political ends.
2. PRESENT SITUATION
In 1976 the then Socialist Republic of BiH adopted a Law on Religious Communities which remains in force in Bosnia and Herzegovina to this day. The Law set out the following rights:
right to perform religious rites and to conduct religious affairs
right to provide religious education
right to establish schools to train priests and imams
right to religious publishing
right to acquire, hold and own material goods
Although the Law is fairly flexible given the date of its adoption, it can fairly be said to be outdated and to have quite a few shortcomings. These are just some of them:
article 2 para. 2 states that »The profession or non-profession of religion is the private affair of the individual.« Religious communities are prohibited by Article 6 from any activities of »general and particular significance«.
In addition, religious communities were banned from setting up general private schools. Article 20 para. 1 states: »Religious communities may establish only religious schools for the training of religious officials...«
The restrictions applicable to foreign nationals were particularly stringent. Article 17 states that foreign nationals may attend religious meetings only if they report beforehand to the municipal authorities. Article 22 states that »Classes in schools for the training of religious officials may be conducted only by nationals of the state.«
As regards the registration of new religious communities, the Law is fairly flexible. Thirty founders (all nationals) are required for registration purposes, and registration takes the form of registering with the municipal authorities in the municipality where the religious community has its headquarters. In practice this often led to problems of jurisdiction, with certain municipalities not accepting registrations of new religious communities because they had no department responsible for doing so.
3. LEGAL CONDITIONS – LEGAL SOURCES, CURRENT NORMS,
RELIGIOUS FREEDOM AND THE SEPARATION OF CHURCH AND STATE
The Constitution of Bosnia and Herzegovina, the Constitution of the Federation of BiH and the Constitution of Republika Srpska all deal separately with freedom of religion.
Article 2 of the Constitution of BiH reads:
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1. Human Rights
Bosnia and Herzegovina and both Entities shall ensure the highest level of internationally recognized human rights and fundamental freedoms. To that end, there shall be a Human Rights Commission for Bosnia and Herzegovina as provided for in Annex 6 to the General Framework Agreement.
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2. International Standards
The rights and freedoms set forth in the European Convention for the Protection of Human Rights and Fundamental Freedoms and its Protocols shall apply directly in Bosnia and Herzegovina. These shall have priority over all other law.
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3. Enumeration of Rights
All persons within the territory of Bosnia and Herzegovina shall enjoy the human rights and fundamental freedoms referred to in paragraph 2 above; these include:
(g) freedom of thought, conscience, and religion.
Article 2 of the Constitution of the Federation of BiH reads:
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The Federation will ensure the application of the highest level of internationally recognized rights and freedoms provided in the documents listed in the Annex to the Constitution. In particular:
(1) All persons within the territory of the Federation shall enjoy the rights:
(l) to fundamental freedoms: free speech and press; freedom of thought, conscience and belief; freedom of religion, including private and public worship; freedom of assembly; freedom of association, including to form and belong to labour unions and the freedom not to associate; and freedom to work.
Article 28 of the Constitution of Republika Srpska reads:
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Freedom of religion shall be guaranteed.
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Religious communities shall be equal before the law and shall be free to perform religious affairs and services. They may open religious schools and perform religious education in all schools at all levels of education; they may engage in economic and other activities, receive gifts, establish legacies and manage them, in conformity with the law.
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The Serbian Orthodox Church shall be the church of the Serb people and other people of Orthodox religion.
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The State shall materially support the Orthodox church and shall cooperate with it in all fields and, in particular, in preserving, cherishing and developing cultural, traditional and other spiritual values.
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Paragraphs 3 and 4 of this article have recently been deleted from the RS Constitution at the request of the international community.
4. RELIGIOUS EDUCATION IN SCHOOLS
Religious education is available in all primary schools and some secondary schools in the Federation of BiH. Religious studies are an optional subject, which means that children do not have to attend classes in the subject, but if they do elect to do so, the subject is treated on an equal footing with other subjects.
In Republika Srpska children attend religious education classes in primary school but not in secondary schools.
Given that this is a highly sensitive issue for BiH society, the WCRP office in Sarajevo held a series of round tables (in Banja Luka, Tuzla, Mostar and Sarajevo) followed by a conference on the subject of religious education in public schools in BiH. The round tables and conference were attended by representatives of interested groups such as religious communities, political parties, government institutions, non-governmental organizations, religious teachers, school principals etc.
Following the conference, the view was taken that religious education could play a positive role in the education and upbringing of schoolchildren, but that three issues must be taken into consideration. First, pupils or their parents must have the right to choose whether they will attend religious education classes or not. No one may be compelled to attend religious education classes against his or her will. Second, the background and qualifications of religious teachers must meet the general standards required of teachers. They may be appointed by religious communities, but must be trained teachers. And third, the curriculum must be designed with due regard for religious tolerance and include material on other religions in BiH.
These are some of the conclusions reached by participants in the conference, which was held in Mostar:
religious education in the current BiH education system is confessionally-based;
the subject of religious studies in schools is not in question and has no alternative;
the subject of religious studies should be treated equally with other subjects (timetables, marking, inclusion in average grades, employment status of religious teachers etc.);
religious studies should be an optional subject;
the basic objectives of religious studies are (a) to inform, and (b) to guide and form;
religious communities and churches should draft curricula and the relevant ministries should check them;
the three essential components of the curriculum in religious studies are:
brief history
the essence of the theological concept
the ethical framework
other religions must be referred to in an authentic and appropriate manner;
it is recommended that religious studies textbooks be copy-edited by two kinds of editors:
theologically competent people
experts in teaching methods
5. RELIGION IN THE MASS MEDIA
The attitude of the most influential media towards religion in Bosnia and Herzegovina is an extremely complex problem that is dependent on a number of factors. Prominent among these is the attitude of politicians, political parties and other political factors, which commonly see the other and different as hostile; lack of knowledge of others; subordination to stereotypes and to historical »truths« that are set in concrete, models inherited from the former system relating to the Other; the indifference of public opinion and the lack of commitment by the general public to improving the general social atmosphere. Given that the information provided by the media is almost always taken for granted as the definitive truth, we regard it as very important to bring to the forefront the attitude of the air media in our country towards universal religious values in general, particularly in the context of building harmonious relations in the society of Bosnia and Herzegovina.
It is suggestive that for the air media in BiH the only subject that is of interest is formal religious observance, particularly Eid and Friday prayers, although the mandatory formal prayers are the most intimate element of religious manifestation, while for the majority of so-called independent magazines and periodicals the subjects that are of greatest interest are those that are imbued with mundane political concerns. Since our country has a great many private radio and television broadcasters, they fill – not always in the most desirable way – the media vacuum as regards religious issues. There are broadcasters who degrade and folklorize religious doctrines by their inappropriate treatment and unselective approach. We have no doubt that a more serious approach to the media treatment of fundamental religious values could contribute to establishing more harmonious relations within the family and society and between different religions in Bosnia and Herzegovina. An example of this is the BH Radio 1 religious programme, which receives frequent accolades from listeners, and the FTV Mosaic programme, which is unfortunately broadcast at a very unattractive time of day. Religious and national relations in our country are often highly tinged with emotion, so it is of the greatest importance to highlight in the media the subjects that lead towards a better understanding between the followers of the same as well as of different religions and traditions. The universal values of religion are fundamental human values, and unless they are accorded their full worth and duly redefined, our society cannot possibly function normally – this cannot be emphasized enough. Above all, therefore, the media should not deal only with exclusivist and »intriguing« topics that raise doubts in the minds of followers of the same religion, let along those of different traditions.()
In March this year the WCRP office in Sarajevo held a conference on Religion in the Media in BiH, which was attended by representatives of the religious communities and journalists, who took an active part. The representatives of the religious communities were of the view that there are not enough religious programmes or enough journalists specializing in the subject. Journalists complained that it was sometimes hard to make contact with the religious communities. The general impression gained at the conference was that religion can and should occupy an important place in the media.
6. LABOUR LAW AND FAMILY LAW
The Labour Law stipulates that every employee has the right to four days’ leave for religious holidays in each calendar year. Each employee has discretion to choose which four religious holidays he or she will treat as non-working days. Two of the four days are paid leave and two are unpaid leave.
Religious marriages are often entered into in BiH. Citizens may enter into a religious marriage only after a civil marriage ceremony with the relevant state authorities. In terms of civil law, religious marriages have legal consequences of a moral and religious character.
7. FUTURE PERSPECTIVES
As regards future relations between religious communities and the state, it is safe to say that they will be defined consistent with European standards. The only unresolved issues is just how much influence the specific features of Bosnia and Herzegovina’s society will have on the definition of those relations.
8. DRAFT LAW IN REPUBLIC OF SRPSKA
The draft Law on religion, churches and religious communities in Republika Srpska has been drawn up by the Ministry of Religion of Republika Srpska on the basis of an initial draft by Dr. Kosta Čavoški. The bill has not yet had any readings in parliament, let alone been passed. Some of the articles read as follows:
III. Equality of the historically established churches and religious communities.
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Article 3.
The Serbian Orthodox Church, the Roman Catholic Church, and the Islamic and Jewish religious communities, as historically established spiritual communities in Republika Srpska, are equal in every respect before the law.
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Article 7.
Churches and religious communities autonomously manage and freely dispose of their property, funds and endowments within the confines of current law.
Churches and religious communities and their component elements and institutions may without any restrictions collect contributions, receive legacies and establish funds and endowments for the purpose of renovation or construction of places of worship, monasteries, religious schools and charitable institutions, the education of priests and religious officials, and other religious charitable or benevolent purposes or purposes pleasing to God.
Churches and religious communities and their component elements and institutions may, within the confines of the law, perform commercial or other profit-making activities for the benefit of their own maintenance.
The property of churches and religious communities shall be used only for their own purposes and may not under any circumstances be expropriated or used for any other purposes, other than in cases of expropriation provided for by law and in exchange for proper compensation.
VI. Legal subjectivity of churches and religious communities.
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Article 8.
Churches and religious communities as defined in Article 8 of this Law and their individual component elements and institutions provided for in their own constitution, canon or statute have the status of juristic persons with all the rights appertaining thereto, such as the acquisition of movable and real property, the right to dispose of their own property, the acquisition of rights and obligations, etc.
Other religious communities may operate as citizens’ associations provided they are so registered pursuant to the Law on Citizens’ Associations.
The public and private legal interests of churches and religious communities before the state authorities and third parties shall be represented by authorized executive officers as stipulated by their constitution, canon law or statute.
VII. Religious schools and religious education
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Schools and institutions of higher education may be established; in ordinary schools religious studies shall be taught consistent with the principles and canons of the Serbian Orthodox Church, Roman Catholic Church, Islamic Religious Community and Jewish Community, as the case may be; the appointment of religious teachers, curricula, textbooks and other teaching aids for religious studies shall be by agreement with the higher authorities of the relevant church or religious community (Articles 9 and 10).
This is not the place to raise in detail the issue of the degree to which this draft law is consistent with the provisions of the Dayton Constitution of BiH. However, it is clear that it does not conform to European legislation, as is also the case with the Law on the Legal Position of Religious Communities of SRBiH, which is de jure still in force.()
Draft Law on Freedom of Religion and the Legal Position of Religious Communities and Churches in Bosnia and Herzegovina agreed by the Inter-religious Council in Bosnia and Herzegovina.
The members of the Inter-Religious Council of BiH (IRCBiH) are dissatisfied with the legislation currently in force in BiH, the 1976 Law on Religious Communities. In this regard the members of the IRC came to the decision that change was needed, and to this end formed the Legal Experts’ Group, which drew up the proposed draft text of the Law. The text defines issues relating to freedom of religion, the legal status of churches and religious communities, the registration of religious communities and churches, and the relationship between religious communities and the state. The proposed draft text of the Law conforms to European standards on freedom of religion.
The text of the Law has been agreed by the members of the Interreligious Council of BiH. The text was drawn up by the Legal Experts’ Group (PEG), comprising prominent lawyers from the four traditional religious communities and churches (the Islamic Community, the Serbian Orthodox Church, the Roman Catholic Church and the Jewish Community). Other religious communities and Churches in Bosnia and Herzegovina have been consulted as well.
The members of the PEG are: Mr. Muhamed Salkić, Mr. Edah Bećirbegović (The Islamic Community), Father Vanja Jovanović, Father Nemanja Dražić (Serbian Orthodox Church), Ms. Ljiljana Zita, Mons. Franjo Tomašević, Mr. Tomislav Lucić (Roman Catholic Church), Mr. James L. Cairns, Prof. Cole Durham, Mr. Ahmed Žilić, Mr. Emir Kovačević (WCRP). Here I shall set out some of the basic principles by which the members of the Legal Experts’ Group were guided when drafting the proposed Law:
All religious communities and churches are equal in rights and obligations, without discrimination on any basis whatsoever;
In relation to legal standards in future legislation, in place of the phrase »religious communities«, the phrase »religious communities and churches« shall be used;
The title of religious communities and churches as defined in their internal statutory (constitutional, canonic) regulations shall be their sole official title in Bosnia and Herzegovina;
Each religious community and church shall independently define its own internal organization by its statutory (constitutional, canonic) and other internal regulations;
The continuity of the legal personality of the historic religious communities and churches in Bosnia and Herzegovina shall be recognized: the Islamic Community in Bosnia and Herzegovina, the Serbian Orthodox Church, the Catholic Church and the Jewish Community;
All religious communities and churches in Bosnia and Herzegovina shall have the status of legal person;
All other religious communities and churches in Bosnia and Herzegovina heretofore recognized shall retain their legal personality;
Newly formed religious communities and churches in Bosnia and Herzegovina shall also be able to obtain legal personality (be legalized);
Religious communities and churches are separate from the state;
Religious communities and churches may found charitable, educational, commercial and other profit-making organizations in conformity with the laws of the state of Bosnia and Herzegovina and international law;
Religious communities and churches own property, freely use, enjoy and administer it, and may acquire new property;
All religious communities and churches have the right to restitution of expropriated property.
The draft can safely be said to uphold the theory of the separation of religious communities and the state and the »theory of adjustment and cooperation« by which the state and religious communities may assist one another as long as the church does not favour any religious community over others in the provision of aid. The draft is currently under consideration by the Ministry for Human Rights of the Council of Ministers of BiH, which has agreed to be the formal proposer of the bill.
9. ENDNOTES
Ahmed Alibašić, »Modeli uređenja odnosa između države i vjerskih zajednica u Evropi i SAD i njihove konsekvence«, Znakovi vremena vol. 3, no. 9-10 (2000), 142-43.
Enes Durmišević, »Šerijetsko pravo i nauka šerijatskog prava u BiH u prvoj polovini 20. stoljeća«, doctoral dissertation, Faculty of Law, University of Sarajevo, 2003.
Radmila Radić, Država i vjerske zajednice 1945-1970, Belgrade: Institute for the Modern History of Serbia, 2002, Vol. I, pp. 195-196.
Enes Durmišević, ibid.
Radmila Radić, ibid, Vol. II, pp. 639-640.
Enes Durmišević, ibid.
Radmila Radić, ibid, Vol. I, p. 180.
Ibid., Vol. I, p. 179.
Nedžad Grabus, »Religija u medijima«, paper presented at the conference on Religion and the Media, Sarajevo, 2003.
Ahmed Žilić, »Pravni status vjerskih zajednica u BiH«, paper presented to WCRP, Sarajevo, 1999.
