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western Europe categorised Bosnia alongside Rwanda and Somalia, imagining all three complex conflicts as primarily driven by ethnic hatred (Pieterse 1997 ) – though conditionally white, conditionally European Bosnian refugees could still come closer to western European collective selves than black African refugees in hierarchies of foreignness based on ‘cultural distance’ (Eastmond 1998 : 176). 1 This heavily racialised identification of the Yugoslav region and Africa from outside inverted the discourses of modernisation, anti-colonialism and solidarity through which
caricatured ‘African’ voice from bodies. The Bosnian rock band Zabranjeno Pušenje began their 2006 song ‘Hag’ (‘The Hague’ 14 ) with heavy drums and chanting, then imagined a Rwandan man talking to the narrator in Zagreb about the Rwandan and Bosnian genocides. Even without visual impersonation, this was what Daphne Brooks ( 2010 : 41) terms ‘sonic’ impersonation of blackness. Like ‘Pekara’, it clearly commented on post-Yugoslavs' (this time Bosnians') place in international affairs – yet for listeners to parse these visual and sonic strategies still required a certain
/Bosnian highlands, and accommodated Muslims by arguing that Islamicisation had not diluted their bloodline, Croatian language, or fair skin and hair (Kisić-Kolanović 2015 : 194–5). Interwar and wartime Croatian ethnic belonging discourses contained transnational racial formations that historians would miss if they conflated race and ethnicity completely. For Gilroy, meanwhile, Pavelić's myth of ‘descent from heroic Aryan sources’ alongside the primordialist colonial separation of Hutu/Tutsi identities in Rwanda shows ‘[t]he specific force of modern racist discourse’ (Gilroy
, guides human societies. Violations in relation to Nazi Germany, or more recent instances of ethnic cleansing as in Rwanda or the Balkans, testify to the pervasiveness and pre-eminence of such a norm. It is the only value to be truly universal, and in this sense constitutes an invariant norm of human existence. Life, equality, and God But why should life continuance be for all? Why is everyone equal? Hobbes argues without recourse to religion that everyone is equal in all important respects. For Hobbes, man’s belief in God stems from his desire for knowing causes as
Čelebici Case), International Criminal Tribunal for the Former Yugoslavia, Case No. IT-96–21-A, at para. 26 (20 February 2001), available at www.un.org/icty/indictment/english/cel-ii960321e.htm ; this decision quotes the separate opinion of Judge Shahabuddeen in the case Laurent Semanza v. Prosecutor , International Criminal Tribunal for Rwanda, Case No. ICTR-97–23-A, at para. 25 (31