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ŽIVETI SA ISTORIJOMŽIVETI S Ima HELSINŠKI ODBOR ZA LJUDSKA PRAVA U SRBIJI Svedočanstva 41 ŽIVETI SA ISTORIJOM S IMA M. Ć M. IRKOVIć SIMA M. ĆIRKOVIć ŽIVETI SA ISTORIJOM SIMA ĆIRKOVIĆ * ŽIVETI SA ISTORIJOM HELSINŠKI ODBOR ZA LJUDSKA PRAVA U SRBIJI Biblioteka Svedočanstva, knjiga br. 41 SIMA M. ĆIRKOVIć ŽIVETI SA ISTORIJOM Tekstove odabrao i priredio VLASTIMIR ĐOKIĆ Beograd, 2020 Sima M. Ćirković ŽIVETI SA ISTORIJOM TEKSTOVE ODABRAO I PRIREDIO Vlastimir Đokić Copyright © by Miroslava & Mirko Ćirković, 2010. IZDAVAČ Helsinški odbor za ljudska prava u Srbiji Biblioteka Svedočanstva, knjiga br. 41 ZA IZDAVAČA Sonja Biserko RECENZENTI Latinka Perović Sreten Vujović FOTOGRAFIJA NA NASLOVNOJ STRANI Tomislav Peternek, 1989. SLOG Ivan Hrašovec ŠTAMPA MM Graf Tim, Beograd Tiraž: 500 Projekat “Dekontaminacija javne scene afirmiše demokratske i evropske vrednosti” realizovan je uz podršku Fondacije za otvoreno društvo, Srbija. Mišljenja izrečena u ovoj publikaciji su isključivo odgovornost autora i ne odražavaju nužno stavove Fondacije. CIP zapis je dostupan u elektronskom katalogu Narodne biblioteke Srbije ISBN-978-86-7208-217-3 COBISS.SR ID-19344649 Sadržaj Predgovor . .11 PRVI DEO 1 DRŽAVA, NACIJA I KULTURA U ISTORIJSKOJ PERSPEKTIVI Država građana ili država nacije . 17 Kultura, demokratija i percepcija nacionalnog . 23 Demokratski ideal kulture juče i danas . 30 Granice, mostovi kulturа, evropska integracija. 36 Granice i demokratija . 42 Procesi istorijskog približavanja i ujedinjenja naroda i narodnosti Jugoslavije kao polje istraživanja . 47 The Religious Factor in the Formation of Cultural and National Identity . .66 Postoji li jugoslovenski kulturni prostor? . 84 Kulturna dimenzija jugoslovenske krize. 88 Kultivisanje tolerancije kao politički program . 95 Da li je bio neminovan raspad Jugoslavije praćen unutrašnjim ratom? . 102 2 ISTORIJSKA SVEST I ISTORIJSKO NASLEĐE Mitsko, legendarno i naučno u istorijskoj svesti . 117 Teorije o etnogenezi, moda ili nešto drugo? . 127 Politički inspirisane etnogeneze . 134 Istorijska svest i pravi i lažni kontinuitet . 137 Čija je naša prošlost? . 141 Logika, informacija i ustav . 153 Ostavka i osporena politika . 157 O takozvanom Memorandumu SANU. 165 O kritičkom izdanju takozvanog Memoranduma SANU. 168 Od bitke do jubileja: Kosovo 1389–1989. 170 Šest stotina godina kasnije . 174 Obeležavanje dana Svetog Save 1990. godine . 182 Upotreba istorije . 190 Rat za buduće jubileje . 200 Za etiku informisanja. 213 Stare i nove granice . 217 U svetu modernih nacija zemlja Bosna može biti most koji spaja Srbe i Hrvate . 223 Bosna stara i današnja . 229 Srbija od zabluda i obmana . 238 Srbija između Istoka i Zapada . 242 Glas u horu čovečanstva . 247 O srpskom nacionalnom interesu . 250 Srpski intelektualac danas . 254 Srbi i Hrvati: kolika je stvarna opterećenost istorijom? . 259 “Odlaženje” i “vraćanje” ili iskorenjivanje? . 264 Vom Land des Despoten zum Land des Vojvoden . 273 Istorija podvajanja i podvajanje istorijom. 287 Slike istorije: jednaki predmeti različite perspektive . 291 Kako gledati na srednjovekovnu istoriju Srbije i Crne Gore? . 298 Kontinuitet i prekidi među političkim tvorevinama . 303 3 TEMELJNI PROBLEMI MIŠLJENJA O ISTORIJI Istorija se ne ponavlja. 313 Svako vreme ima prema sebi i istoriju. 319 Problemi izučavanja etničkih odnosa u srednjem veku . 328 Vizantija u svetskoistorijskoj perspektivi . 337 Srednji vek – izgubljeni, traženi, nađeni . 341 Svetlucanje u tami . 350 Srbi u dva hrišćanska milenija . 356 4 PROBLEMI ISTORIOGRAFIJE Problemi moderne istorijske sinteze. 369 Kako treba pisati našu istoriju za svet? . 378 U traganju za izgubljenom realnošću . 382 Ideološke zloupotrebe istorijske nauke . 400 Istorijska nauka i modernizacija . 414 Srpska istoriografija u izolaciji. 419 Srpska istorijska nauka danas (2004) . 427 DRUGI DEO 5 O SVOM ŽIVOTNOM PUTU Mart 1986.. 435 1976. 456 1986. 471 1994. 476 Oproštaj od učitelja. 480 Oproštaj od kolege i prijatelja . 484 6 O SVOJIM KNJIGAMA “Srbi u srednjem veku” . 491 “Srbi među evropskim narodima” . 500 IZBOR IZ BIBLIOGRAFIJE SIME ĆIRKOVIĆA. 507 O PISCU . .517 Knjiga Živeti sa istorijom sačinjena je od 63 kraća teksta Sime Ćirkovića, koji se “žanrovski” mogu odrediti kao naučni ogledi, novinski eseji, razgovori, intervjui. Nastali su najvećim delom, mada ima i ranijih i kasnijih, u vremenskom periodu 1985–1995, vremenu od početka ubrzanja razvoja krize integriteta jugoslovenskog kulturnog i politič- kog prostora, njenog rasta i kulminacije u vidu raspada zajedničke države, građanskog rata i svakovrsnih neprijateljstava između naroda i narodnosti na tlu nekadašnje države i njenih posleratnih produžetaka. Iako specijalista za proučavanje udaljene i završene istorijske epohe – tzv. srednjeg veka na Balkanu – Sima Ćirković smatrao je za svoju dužnost da u okolnostima narastajuće društvene krize deluje u pravcu širenja istorijske kulture i proširivanja tolerancije. Tako je nastalo oko stotinak njegovih tekstova, čiju većinu okuplja ova knjiga. Njeno objavljivanje pored kulturnog ima stoga i poseban društveni značaj, s obzirom na to da skoro nijedan od problema u regionu koje je u ovim tekstovima tretirao do danas nije prevladan. Jedan broj ovde zastupljenih tekstova – prevashodno oni u poglav- lju naslovljenom “Problemi istoriografije” – snažno osvetljava stanje i kretanja u srpskoj i jugoslovenskoj istoriografiji i poziciju Sime Ćir- kovića u njima. Jedan manji deo knjige priređivač je posvetio i samoj ličnosti autora tako što je odabrao Ćirkovićeve tekstove u kojima govori o svom životnom putu, pedagoškoj i naučnoj karijeri, svojim glavnim delima i svojim uzorima. Može se reći da knjiga u celini, ali naročito njen drugi deo, ima karakter intelektualnog i moralnog autoportreta jednog od najzna- čajnijih srpskih istoričara druge polovine XX veka. Porukama koje sadrži ona može snažno uticati na buduće generacije istoričara. S verom u to, predajem je čitaocima kao znak zahvalnosti i poštovanja prema autoru. V. Đokić PRVI DEO 1 Država, nacija i kultura u istorijskoj perspektivi DRžAVA, NACIJA I KULTURA U ISTORIJSKOJ PERSPEKTIVI Država građana ili država nacije Razliku između države građana i države nacije* i sporove u vezi s tim čak i obrazovani ljudi su skloni da ubroje u “teorijske” začkoljice stručnjaka, prvenstveno pravnika i politikologa. Ljudi postaju uto- liko lakše žrtve zablude što ih niko nije navikao da državu vide kao instrument kako u osvrtu na istoriju tako i u pogledu na aktuelni svet. Država se ne problematizuje, već se podrazumeva kao neophodna prirodna pozadina na kojoj se stvari događaju i na kojoj se analizi- raju. Još se nije razvio osećaj za važnost tehničke strane stvari, što ne može iznenaditi kad se ima u vidu koliko se teško probija interes za tehniku i pri posmatranju razvoja privrede ili umetnosti. U poredo sa uvećavanjem i razgranavanjem nadležnosti države, sa jačanjem njene snage i usavršavanjem tehničkih sredstava za kontrolu ljudi i teritorija, postajala je intenzivnija i produbljenija i refleksija o smislu i opravdanosti države, o etičkoj strani njene funkcije. Nisu mogle da zadovolje hiljadu puta ponovljene krilatice o miru i pravdi za sve stanovnike kao što nije prihvatana ni misija čuvara vere što ju je hrišćanski srednji vek pridavao državnoj vlasti i vladaru, a što je podrazumevalo (i opravdavalo) upotrebu sile prema paganima izvan i raskolnicima i jereticima unutar države. Dok nije bilo uzdrmano jedin- stvo crkve znalo se kako valja upotrebljavati moć svetovne vlasti. Ali kada bi raskol dobio takve razmere da se umesto neznatne manjine i * “Demokratija danas. Nezavisni zbornik za politiku i kulturu”, br. 7 /novembar/ 1990. 17 ŽIVETI SA ISTORIJOM ogromne većine, kako je najčešće bivalo, nađu suprostavljene izjed- načene stranke s pristalicama u svim delovima društva, iskrsavalo je pitanje u čiju se korist sila kojom država raspolaže može upotrebiti. U vreme reformacije ovo pitanje je dramatizovano i došlo je u osnovu dinamike evropske politike i u njoj ostalo skoro dva stoleća. U relativno jednostavnom kontekstu te epohe može se prepoznati dilema koja će u izmenjenim vidovima ostati aktuelna u svim potonjim vremenima. “Čija oblast onoga i vera” O privremenoj prevazi ili trajnom ishodu sukoba zavađenih strana nisu odlučivali teološki argumenti ni eventualne prednosti jedne od strana u organizaciji ili disciplini sveštenstva, već opredeljenja onih koji su imali vlast. Gospodari su koristili vlast da na praktičnom planu podupru onaj oblik crkve kome su se sami privoleli, da prisiljavanjem i proterivanjem “homogenizuju” teritoriju i saobraze crkvenu orga- nizaciju, a da na teorijskom planu nametnu načelo cujus regio ejus religio. U vremenima nesklonim kompromisima individualni izbor, savest iskreno religioznih ljudi, žrtvovana je verskom jedinstvu državne celine. Otuda su naši “protestanti”, “disenteri”, “nonkonformisti” i dr. iz istorijskih udžbenika bili prvi borci za slobodno iskazivanje manjina, krčitelji puteva ka toleranciji i demokratiji, mada su i sami umeli biti fanatični i uskogrudi kao i njihovi protivnici. Država vernika za koju su se oni borili nije imala izgleda u sudaru s državom crkava koju su zastupali vladari, dinastije pa i uprave autonomnih gradova. Kada se kasnije ponovo nametnula tema o državi i kada se nasto- jalo da se o njenoj misiji raspravlja laičkim i racionalnim terminima prilike su se bile uveliko izmenile. U vreme apsolutizma, naročito pro- svećenog apsolutizma, delokrug države nesrazmerno se proširio, a u međuvremenu su se usavršila i sredstva gospodarenja (brojne vojske, ubojitije naoružanje, mreža puteva,
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