By David Chandler
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Extra resources for Bosnia: Faking Democracy After Dayton
The approach of ‘new ethical foreign policy’, espoused in London, Washington and Bonn, is, according to Rein Mullerson, ‘politics which is cross-fertilised with morality’ (1997, p. 180). However, the precondition of this projection of power on the international stage is the acceptance of the democratic divide between those states with the culture and social development necessary to make the ‘morally right’ choices and those, still caught up in the problems of economic and social development or lacking the culture of civil society, who cannot be trusted to manage their own political framework in the correct manner.
The Bosnian Croats were dependent on their links with Zagreb and on Croatia’s negotiations with the United States. Franjo Tudjman was willing to impose a settlement on the Bosnian Croats which promised co-operation with the Muslim Bosnian government and support for the Muslim-Croat Federation in exchange for the freedom to mount offensives against the Croatian Serbs in western Slavonia and in the Krajina (which took place in May and August 1995) and for US support for the eventual reintegration of eastern Slavonia.
With that change, constitutions may become increasingly complex. (Morrison, 1996, p. 157) While some commentators may have read the situation in Bosnia as an example of globalised relations in the post-nation state world, this diminution of autonomy was not a new development for Bosnia itself. Xavier Bougarel’s study of communitarianism in Bosnia notes that ‘if there is one word that is not appropriate to Bosnia and its history, it is “democracy”’ (1996, p. 87). Bosnia has never experienced stable liberal democracy.