Facts and Perceptions toward religion oriented NGOs in Bosnia

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Facts and Perceptions toward Religion-Oriented NGOs: The Case of BiH

Research Team

Prof. Dr.
Metin Toprak

Chief Researcher

AsToc. Prof. Dr.
Muhidin Mulalić


Researcher

Assist. Prof. Dr.
Mirsad Karić


Researcher

Assist. Prof. Dr.
Tuba Boz

Researcher

M.A. Ahmed Kulanić

Researcher

M.A. Serap Fišo

Researcher

M.A. Fazıl Ahmet Gülşen

Researcher

M.Sc. Edo Omerčević

Researcher

31 March 2016 Sarajevo

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Facts and Perceptions toward Religion-Oriented NGOs: The Case of BiH INTRODUCTION ........................................................................................................................................................... 3 Motivation ..........................................................................................................................................................................................3 Literature Review............................................................................................................................................................................4 Methodology.....................................................................................................................................................................................8 CHAPTER I: INVENTORY OF RELIGION-ORIENTED NGOS IN BIH .................................................................. 11 1.1.NGOs associated with Christianity ................................................................................................................................ 13 1.2.NGOs associated with Islam ............................................................................................................................................... 19 1.3.NGOs associated with other faiths / religions ........................................................................................................... 23 CHAPTER II: REGULATIONS ON RELIGIONS AND FAITHS AND JURISDICTIONS IN LICENCING ........... 24 2.1. Churches and religious communities in Bosnia and Herzegovina ...................................................................... 24 2.2. Religious demography of Bosnia and Herzegovina .................................................................................................. 26 2.3. Legal and Normative framework of religious freedom in Bosnia and Herzegovina ................................... 26 2.4. Legal status and foundation of churches and religious communities in B&H ............................................... 27 2.5. Major Churches and Religious Communities in Bosnia and Herzegovina........................................................ 28 CHAPTER III: FIELD SURVEY AND DATA ANALYSIS ........................................................................................... 33 3.1.Descriptive Statistics of the Subjects ............................................................................................................................ 33 3.2. Perception of New Religious Communities and Churches in BiH ........................................................................ 36 3.3. The Role and Status of Religion, Religious Groups and Their Activities in BiH ........................................... 49 3.4.Religious Conversion ............................................................................................................................................................ 59 3.5.Other (New) Religious Movements in BiH ..................................................................................................................... 61 CONCLUSION AND RECOMMENDATIONS ............................................................................................................ 63 REFERENCES ................................................................................................................................................................ 66 ANNEX A (QUESTIONNAIRE) ................................................................................................................................... 68 ANNEX B (INTERVIEW RESPONSES) ....................................................................................................................... 72 ANNEX C (LAW ON FREEDOM OF RELIGION) ...................................................................................................... 83 ANNEX D (CONSTITUTION OF THE ISLAMIC COMMUNITY IN BOSNIA AND HERZEGOVINA) .............. 92 ANNEX E (CONSTITUTION OF THE SERBIAN ORTHODOX CHURCH) ......................................................... 113 ANNEX F (BASIC AGREEMENT BETWEEN THE HOLY SEE AND BOSNIA AND HERZEGOVINA) ............. 142

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INTRODUCTION Motivation This study examines the role religion plays in cultural diplomacy by focusing on the way how it is employed by non-governmental organizations that have been working actively in this field within Bosnia and Herzegovina. Cultural diplomacy takes many forms and is not only conducted through the activities and policies of government bodies and embassies, but it has been widely used by both religious and nonreligious NGOs. The role religion plays in fostering social cohesion, building bridges, cultural exchange, interreligious dialogue, especially in the context of reconciliation, is not a new phenomenon, especially in developed countries. However, there are insufficient comprehensive studies on this complex subject matter in Bosnia and Herzegovina. Hence, this research primarily addressed the following questions: What role does religion play in Bosnian society? What is the future of religion in BiH? Does religion foster social cohesion or division in the society? What motivates people to join or change their religious affiliation? In a country where religious and ethnic identity is intertwined and is highly politicized, this study provides significant insight into the role and function of religion and perceptions related NGOs activities in BiH. According to book chapter Balkans Image, Geopolitics and Interdependence “for European diplomats and policy makers, the Balkans is always considered to be a periphery or the province and one of the biggest obstacles to European stability, peace, and security. For this purpose the notion of Balkanization as a geographical and political term, which signifies territorial and political divisiveness, hatred among the people and even apocalyptic devastation, was introduced by Western scholars” (p. 40). The term Balkanization was frequently used during the Balkans Wars (1912-1913) and as such it again gained the prominence in the 1990s. Therefore, political actors in BiH and the international community are quite keen on this fragility to prevent further conflicts. However, the inherently fragile societies like BiH have had little to cure or to eliminate this problem. With regards to the above, it can be argued that sources of the resurrection of inherently historical issues are still alive and day-by-day various domestic and international NGOs directly or indirectly contribute to such problems. Therefore, as an important part of social life, NGOs may create or feed both positive and negative societal attitudes and trends. In the case of BiH, it is still an ongoing process that NGOs play their role whether reconciling or polarizing the society. The main objectives of the project are: 1. To take inventory of activities of external and internal faith-based NGOs toward Bosnian Islamic Community (hereafter cited as Rijaset). 2. To specify features of the regions, socio-economic groups and ethnic groups those are targeted by these NGOs. 3. To assess motivations behind the activities from both sides (providers and targeted groups). 4. To specify the service capacity of Rijasat to meet the religious needs of targeted groups. 5. To assess the differences between approaches of Rijasat and other Islamic missionary groups. 6. To obtain perceptions of Rijaset towards missionary activities.

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Content of Report This report consists of (i) Introduction: Motivation, Literature review, Methodology; (ii) Inventory of Religious-Oriented NGOs in BiH Associated with Christianity, Islam, and Other Faiths/Religions; (iii) Regulations on Religions and Faiths and Jurisdiction in Licensing; (iv) Field Survey and Data Analysis, and (v) Conclusion and Recommendations. Justification and Significance of Study Bosnia and Herzegovina is located on the very frontier between two mainstream civilizations i.e. the West and the Islamic World. In the recent one and half centuries, BiH has faced many massacres. Within the Balkans region the evolution of hatred against Bosnian Islamic Community (BIC) historically started from Turkish hostility, then continued with Bosniak hostility and now in the recent a quarter century has been continuing with hostility towards the religion of Islam. Whatever the concept, assimilation, absorption, integration or reconciliation, fragility between ethno religious groups in BiH seems to continue. After the collapse of the Communist Block, many religious missionaries across the world rushed into newly emerged former Communist countries to bring their forgotten religions to life again. However, there are also some missionaries that introduce their religion to different communities who has already had different religious backgrounds. The effect of competition or battle between various missionary groups on BIC deserves to be assessed concerning its contribution to peace and reconciliation. BIC has an official religious authority and all related organized activities regulated and supervised by this institution. However, an assessment regarding an impact of Christian or Islamic missionaries could be seen in media coverage time to time. To comprehend capacity and relationship of Rijasat and other missionary external Islamic groups need to be justified and compromised. Non-Islamic missionary activities toward BIC will be one of the main focal points of this research project.

Literature Review Cultural diplomacy and cultural relations Although cultural diplomacy and cultural relations can be fostered through NGOs and INGOs such as the British Council, Yunus Emre Institute, Caritas and other humanitarian organizations, in a number of ways such as the arts, education, language, sports, this study focuses on the cultural relations fostered through religious activities of NGO’s and INGO’s. It is important to note that while the terms cultural diplomacy and cultural relations are often used interchangeably, the two terms, in fact, do not mean the same thing. However, due to the complex structure and funding sources of NGOs and INGOs, it is nevertheless reasonable to appreciate reasons for the overlapping use of terminology. Tim Rivera (2015) in “Distinguishing Cultural Relations From Cultural Diplomacy: The British Council’s Relationship With Her Majesty’s Government” refers to James Pamment (2012) who states “I don’t think anybody [in the academic field] really fills that gap of understanding what nongovernmental diplomacy… or cultural relations, is really about. The whole frame of thinking about this subject is governmental” (cited in Rivera, 2015 p. 5). While cultural diplomacy can be understood as part of official diplomacy at a governmental level, directed at citizens and individuals, cultural relations occurs “organically” between citizens and individual of diverse backgrounds. Religion, interreligious dialogue, and missiology As religion is an integral part of the culture or social identification, especially in Bosnia and Herzegovina, this study focused on NGOs and INGOs in this field. With a major shift in the secularisation thesis, namely that processes of secularisation will bring about a significant decline in the role of religion in society, one can in fact empirically observe that revitalisation of religions taking place through the rise of mega-churches, religious conversions to Buddhism and Islam, the rise of Charismatic and New 4

Religious Movements (Barker 1982, Coleman 2000, Hexham and Poewe 1997, Juergemsmeyer 2005, Anderson 1999, Beckford 1985) as well as the commodification of religion and spirituality. This topic has significance at both academic and policy levels. Increasingly, issues of security and terrorism are also either correctly or erroneously connected to the use of religious beliefs and ideologies in the recruitment of individuals into terrorist organisations in media, political and academic discourse. Furthermore, the use of economic and terminology such as the “religious marketplace” it is now standard practice in scholarly discussions of religion. As the forces of globalisation rapidly increase the movements of peoples and ideas especially through the development of new communication technologies (Appadurai 1990), we can become more familiar with a diversity of ideas and values expressed through various faiths. With the fear of loss of identity, people are holding on to, promoting and protecting their values and belief systems. Moreover, considering changes in social norms, expectations, and behaviour in society, there are tendencies to promote morals and ethics as guided by religious principals and religions itself. The active promotion of religion via missionary movements is an important area of study within the field of sociology of religion. Introduction to the Sociology of Missions by Robert L. Montgomery defines the sociology of missions as a branch of the Sociology of Religion. Missiology, which combines theology (mainly Christianity) with social sciences and strategies for conversion, is important to examine for both scholarly and policy considerations. The scholarly journal Missiology: An International Review published by SAGE Publications provides rich data into the developments and experiences of missionary work from a variety of disciplines and from the field itself. While much scholarly research is based on Christian Missiology, there are considerable literature examining religious conversions to Islam and Buddhism – but there is less focus on the missionary activities of Islamic and Buddhist movements which are not as prevalent, active or established as Christian missions. The following expert sheds light on The Preaching of Islam: A History of the Propagation of the Muslim Faith written by T.W. Arnold in 1913 sheds light on the motivations for missionary activities of three world religions. “Ever since Professor Max Muller delivered his lecture in Westminster Abbey, on the day of intercession for mission, in December, 1873, it has been a literary commonplace, that the six great religions of the world may be divided into missionary and non-missionary; under the latter heading fall, Judaism, Brahmanism and Zoroastrianism, and the former Buddhism, Christianity and Islam; and he well defined what the term, a missionary religion,- should be taken to mean, viz. one “in which the spreading of the truth and the conversion of unbelievers are raised to the rank of a sacred duty by the founder or his immediate successors… It is the spirit of truth in the hearts of believers which cannot rest, unless it manifests itself in thought, word and deed, which is not satisfied till it has carried its message to every human soul, till what it believes to be the truth is accepted as the truth by all members of the human family” (Arnold, 1896:1). Furthermore, Christopher Lamb and Darol Bryant (1999) add that in “In Christianity and Islam the ideology of mission has without doubt been perceived with a greater sense of urgency than in Buddhism” (p. 8). It is the motivation of believers engaged in missionary work to achieve peace within the individuals and in the society that that will be examined in this research coupled with the impact they have on societies and communities they are engaged with. While religion may be considered as an “opiate for the masses” for those who are inclined to a conflict theory perspective and see religion as a tool for the powerful political elite to manipulate the masses, religion can also be viewed as a tool for achieving social cohesion in society. Religion through its promotion of values such as respect, tolerance and forgiveness can be studied applying a functionalist perspective, as a means of building social cohesion through reconciliation especially in post-conflict societies. Religion can be used as an instrument for the social division as a means to bring about a sense of peace and unity. In this context, this research focuses on 5

the role and impact of non-governmental and international non-governmental organisations engaged in cultural diplomacy and cultural relations in Bosnia and Herzegovina with the aim of bringing about reconciliation using religion as a means of achieving peace and social cohesion in society. It is important to consider that religion is especially closely connected to both individual and social identity and in Bosnia and Herzegovina, the connection between identity, that is “ethnic identity and religion” is intertwined such that the classification of identity are Bosnian Serb which implied adherence to the Orthodox faith, Bosnian Croat which implies adherence to Catholic and Bosniak meaning Bosnian Muslims. These classifications are in no way indicative of religiosity and in fact, some individuals are atheists or non-practicing. However, they are categorised as such, as evident by the last census of bureaucratic institutions. The convolution of religion with ethnicity and nationality for categorizing identity means that while religion fosters “moral consensus” and social cohesion among the members of the “homogenous community” group – the latent effect is one of social division in the society as there is still a significant level of mistrust in the society as a result of the recent war, tragedies and genocide of the 1990s. The paradoxical role played by religion, namely fostering cohesion and division is also explained by Zoran Brajovic (2007) in “Interreligious Potential of Inter-Religious Dialogue: Lessons from BosniaHerzegovina” published in Peace building and Civil Society in Bosnia-Herzegovina: Ten Years after Dayton. Brajovic asserts that “since religion has been and still is a key divider of identity in Bosnia (and the Balkans), inter-religious dialogue could at least contribute to creating common ground to connect people and achieve the multiethnic and multinational tolerance needed for social cohesion” (p. 150). Brajovic (2007) notes, “during and after the war, NGOs with religious affiliations and civil society groups contributed to easing the consequences of the war, providing humanitarian assistance to the needy; they included local initiatives like Caritas, Merhamet, Dobrotvor and La Benevolencia and Christian NGOs from Western countries, international Muslim and Orthodox NGOs” (p. 161). Nevertheless, he argues as humanitarian aid was delivered to adherents of the respective faiths; these actions did not contribute to the interreligious dialogue, reconciliation or building social cohesion. However, he explains that there are NGOs with the aim to build reconciliation such as Abraham (which has since closed down): Abraham is an association of citizens founded in Sarajevo on March 4, 1998. The Association brings together Jews, Christians (Orthodox, Catholic, and Protestants), Muslims and “all people of good will, with the intent to promote the process of reconciliation in Bosnia and Herzegovina through interdenominational peacemaking efforts”. Abraham is a result of a local initiative. It was set up primarily by students of theology and other individuals interested in religion, strongly supported by the Protestant pastor Christoph Ziemer from the former German Democratic Republic. Abraham operates as an independent, non-profit, and non-governmental organisation, with a primary focus on encounter and action. …The main source of inspiration for this Association is the personality and the work of Abraham (or Ibrahim). It is a platform based on the five Abrahamic traditions: Judaism, Serbian Orthodox Christianity, Roman Catholicism, Protestantism and Islam. Members all share a common faith into the peacebuilding power of the Abrahamic religions. (2007 p. 167) Further, a valuable study on the role played by faith-based NGOs was conducted by the United States Institute of Peace (2003), published in a special report “Can Faith-Based NGO’s Advance Interfaith Reconciliation? The Case of Bosnia and Herzegovina” the report notes the contributions of faithbased NGOs towards post-conflict reconciliation as well as providing critical input on ways it could be improved. In this research on the Cultural diplomacy, we not only examine the contribution and activities of faith-based NGOs but significantly focus on the relations and perceptions they have of one 6

another’s activities as well as the views on various religious movements. Study of Religion in Bosnia and Herzegovina Due to rapid socio-political and economic changes and developments, sociology of religion began to focus more on new religious movements, new sects and denominations and religious spirituality. Therefore, classical sociological approach in studying major world religions and their impact on the society has changed. Then, sociological study of religions in Bosnia and Herzegovina was mostly directed towards negative religious subjects such as religion and politics, religion and nationalism, fundamentalism and religious extremism. Therefore, fundamental sociological dimensions of religions were not adequately addressed in sociological studies and unfortunately there are but few sociologists who are experts in the sociology of religion in Bosnia and Herzegovina. This part provides a brief survey of the development of the sociology of religion in Bosnia and Herzegovina, and it doesn’t address historical developments of sociology as the discipline. For an extensive overview of historical developments in sociology as the discipline in Bosnia and Herzegovina, it is worth reading the work of Filipovic (2004), Status sociologije kao nauke u današnjoj Bosni i Hercegovini i neki primjeri koji se odnose na to pitanje (transl.: Status of sociology as a science in today’s Bosnia and Herzegovina and some examples related to this question). Djordjevic (2008) in his book Role Models and Friends: A Sketch for a Portrait of YU Sociologist of Religion Sociology of religion provided a thorough history of sociology of religion in former Yugoslavia. In this book, he attempted to defend an idea that in former Yugoslavia sociology of religion was very important discipline and was studied by sociologists in the same manner as sociologists in the West. Together with a group of authors Djordjevic analyzed the history of sociology of religion in former Yugoslav republics from 1991 to 2007 titled, The Sociology of Religion in the Former Yugoslav Republics. Sociology of religion in Bosnia and Herzegovina began with Esad Cimic in the 1960s. In his approach, sociology of religion was integrated into the sociology of culture (Ljubovic, 2005). Contributions and significance of Prof. Cimic towards the field of sociology is illustrated in the fact that honoring his 80th birthday the University of Zadar in 2011 published Anthology Honoring Eighty Years of Life of Esad Cimic. Then, in 1960s sociology of religion became an integral part of the Department of Sociology at the Faculty of Political Sciences, University of Sarajevo. In 1991 and the following decades, sociology and sociology of religion as subjects were introduced in other faculties across Bosnia and Herzegovina (Demirovic, 2010, 48-54). Bosnia and Herzegovina, the number of published works on religious studies, has increased tremendously. Such works cover a wide range of subjects from the sociology of religion, theology, the psychology of religion, history of religions, philosophy of religion, pedagogy and religion. Interest in religious studies started because of increasing role of religion and ethnicity on socio-political aspects of life in Bosnia and Herzegovina. Then, due to sociological needs and the role of religion in our society were conducted by different researchers who were addressing questions of religion, ethnicity, religious discrimination, education and religion, media and religion and nation. Most of these research projects were financed by the international organizations such as Save the Children Norway, Foundation Konard Adenauer, Soros Foundation (Abazovic, 2010, 71-74). Leading sociologists who are experts in the field of sociology of religion in Bosnia and Herzegovina are Ivan Cvitkovic and Dino Abazovic (2008). In their works, they described the development of the sociology of religion by focusing on the relationship between religion, ethnicity, confession and nation. In their works, they presented an idea that the emergence of national consciousness in the 1990s contributed towards the return to religion. However, a return to the nation and return to religion became two sides of the same coin (Cvitkovic, 2004, 13-19; Abazovic, 2006, 15-67). Due to inseparable relationship between nation and religion, sociology of religion as a subject became paramount in Bosnia and Herzegovina. Such relationship is clearly illustrated in the titles of published works on sociology of religion by Dino Abazović, Religija u tranziciji: Eseji o religijskom i politickom (Religion in Transition: Essays on Religion and Politics); Za naciju i Boga: Sociolosko odredjenje religijskog nacionalizma (For the Nation and God: A Sociological Determination of Religious Nationalism). In addition, Ivan Cvitkovic also published the 7

number of works on sociology of religion such as Drustvo, religija i mladi (Society, Religion and Youth), Socioloski pogledi na naciju i religiju II (Sociological Perceptions of Nation and Religion II), Sociologija religije (Sociology of Religion), Religije suvremenog svijeta (Religions of the Modern World) and many others.

Methodology Bosnia and Herzegovina (B&H) is a heterogeneous country. It consists of three main ethnic and religious groups, Bosnian Muslims, Bosnian Catholics and Bosnian Orthodox whereby ethnicity overlaps with the religious background of Bosnian citizens. Hence, the scope of this work includes the study of missionary organizations of various religious, cultural and civilization backgrounds that exist and function in the whole country including its rural and urban areas. Basic info about registered faith-based missionary organization in Bosnia and Herzegovina are obtained from the official register of the Ministry of Justice of Bosnia and Herzegovina. Considering the sensitivities of studies connected to matters of religion, ethnicity and identity in Bosnia and Herzegovina, it was vital to adopt a methodology to ensure participants did not feel vulnerable when asked to respond to questions concerning religion. As such a questionnaire was developed with modules related to the three main faith groups in BiH; Islamic, Orthodox Christian and Roman Catholic. Questionnaires were conducted with imams and priests, experts on religion, as well as NGOs working in the field of religious advocacy and intercultural relations in order to gain a comprehensive insight into the subject matter. Furthermore, to enrich the study with qualitative data, experts in the field were asked to respond to open-ended questions based on their experiences in the field in BiH. Experts are broadly defined to mean academicians, religious leaders as well those who are actively involved in NGOs in the areas of religious and cultural relations. This way the study was enriched with primary and up to date data. With the view to establish an inventory within the scope of this study and time limitations, records of Ministry of Interior Affairs and Ministry of Justice were taken into account. A crosscheck procedure that combines official records, internet sources information collected from the field was implemented to filter inactive religion-oriented NGOs. Bosnia and Herzegovina is a heterogeneous country. It consists of three main ethnic and religious groups, Bosnian Muslims, Bosnian Catholics and Bosnian Orthodox whereby ethnicity overlaps with a religious background. Hence, the scope of this work includes the study of missionary organizations of various religious, cultural and civilization backgrounds that exist and function in the whole country including its rural and urban areas. Basic info about registered faith-based missionary organization in Bosnia and Herzegovina is obtained from the official register of the Ministry of Justice of Bosnia and Herzegovina. The multidimensional nature of this research vis-à-vis its purpose, data collection and data analysis techniques has triggered the usage of the process of triangulation i.e. taking multiple measures and looking at this phenomenon from various points of view for the sake of improving its accuracy. More precisely, triangulation of method is considered the most appropriate for this study whereby both quantitative and qualitative research techniques, which have complementary strengths, are simultaneously applied as to make this study more comprehensive. Quantitative data is collected using the close-ended questionnaire that consists of 85 questions divided into two parts: first nine questions are related to the carefully selected demographic attributes of the respondents such as age, gender, ethnicity, level of education, religious background, place of origin, place of residence (urban and rural), marital status, religious affiliation and employment status and the remaining 76 questions examine the perception of the public with regards to the existence, aims/ tools/strategy(ies), roles and impacts of various missionary activities and organizations in Bosnia and 8

Herzegovina. One part of the questionnaire includes questions related to the religious conversion. Last part of the closed-ended questionnaire covers the names of all registered NGO with the religious background in B&H. At the end of the questionnaire, space was left for the respondents to provide the names of those religious NGOs whose name is not mentioned in the questionnaire (if existent and respondents are aware of them and their activities) as well as their opinion about the projects that have been undertaken by them and have had an impact on the society. Respondents were provided the options of answering the questions which fulfilled the conditions of mutual exclusivity and exhaustiveness. For the sake of easier understanding of the questionnaire by respondents and final interpretation of data by the research team, a matrix question format is used in the questionnaire with the dichotomous scales (eg. yes/no) and Likert five-point scales with different answers on the scales (eg. strongly agree, agree, undecided, disagree and strongly disagree or always, often, sometime, rarely and never) considering the nature of the question. Respondents were left to choose the option of do not know or do not want to answer too. Data analysis is done using SPSS. A total of 418 questionnaires were randomly distributed on the whole territory of the country taking into consideration basic demographic data available and 381 were returned for a response rate of 91%. Questionnaires were distributed and collected between January 15, 2016 and February 15, 2016. As mentioned before, this study depends on qualitative techniques of collecting the data too. Since it is quite difficult to create the list of all those who are directly involved in those activates and thus have an access to the whole population as subjects of this study, researchers considered purposive or judgmental sampling as the most appropriate way to select interviewees for the sake of collecting the most accurate and valid data for this research. Therefore, qualitative data is mainly collected through face-to-face semistructured interviews conducted with some selected individuals coming from the various strata of the society. Semi-structured interview is considered to be best tool to collect the data for this type of study as it provides a clear set of instructions for interviewers and reliable, comparable qualitative data. Each interview consisted of a list of open-ended questions put in a particular order and covered during the interview. Interview questionnaire consisted of 16 questions, three of them are basic questions about the background of the respondents, current title and working experience. Other questions might be divided into 6 different areas: first question was related to the current state of interfaith dialogue in B&H in general, three questions related to the conversion among different denominations with each religion in B&H, two questions are about the prevalence of missionary activities of Christian and Islamic organizations within B&H, following three questions are about the future of the followers of three main religious groups in B&H, three questions are associated to the perception of majority Catholic, Orthodox and Islamic countries towards B&H and the last question is about the future possibility of B&H membership to the EU. Personal knowledge and connection of members of the research team helped to locate, contact and interview the experts. An average length of interview is one hour, except in the case of experts whereby interviews with them lasted from one to two and a half hours on average. All interviews were tape-recorded and later transcribed for analysis. Therefore, the primary goal of this study is: to enumerate as many registered missionary organizations as possible in Bosnia and Herzegovina and identifies various ways they have been involved in the reconciliation process using the methods and tools of cultural diplomacy, to become more familiar with the basic facts, settings and concerns pertaining to this issue and hence get better understanding of the phenomenon, to formulate and focus questions in order to test the feasibility and laying the groundwork of undertaking more extensive study in the future and to generate new ideas or hypotheses in order to develop the inclusive methods to be employed in any subsequent study. Hence, this research does not 9

aim to test any existing theory and solely applies the methodology of grounded theory and inductive method, which means that theory is built from the collected data and grounded in the data itself.

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Chapter I INVENTORY OF RELIGION-ORIENTED NGOs IN BIH Regarding dominant religious identities, the current view of BiH looks like a view of ‘555 years ago’ when the Ottomans came to Bosnia, three Christian denominations were common: Eastern Orthodox, Roman Catholic and the indigenous church as Bosnian Church. Both Orthodox and Catholic churches consider Bosnian Church as heresy. Today there is very little information about Bosnian Church and this church vanished after Ottoman Empire. Since Slavs and Turks have been the main two identities in BiH, and during the time, Islam and Orthodoxy have been main faiths and Catholics have left the country. BiH is the unique country between great traditions. Islam and Christianity have been struggling and competing for centuries and the competition still continues. Slavs and Turks as distinctive ethnic groups have been rivals in the arena too. In addition, Russia and Turkey have been present in this region not only because of economic and diplomatic reasons but because of shared ethnic, cultural and religious characteristics of the region and its major ethnic groups. In recent years especially after the war of 199295 besides traditional Turkish (Sunni-Hanafi) and Russian (Orthodoxy) movements, some other Islamic countries have also appeared in the field beside various Christian denominations. Besides local ethno religious constituent peoples of BiH who maintain divisiveness based on ethnic, religious and historical differences, neighboring and historically and culturally related countries also motivate locals to remember consistently the whole historical, especially negative events and happenings. Therefore, the burden of conflict between the East and the West and Islam and Christianity is over the shoulders of Bosnians. The result of this close interest is concreted in missionary activities in BiH. The concept of “missionary” as a member of a religious group sent into an area to promote the faith or the service previously determined. The term “mission” came originally from 1598 when the Jesuits sent members abroad as an “act of sending”. Unless otherwise stated the term and concept have been mainly used for Christianity and its’ sects. Then, in 1974 Lausanne Congress defined Christian mission as “to form a viable indigenous church-planting movement.” The root and motivation for Christian missionary come from the Bible. The term “Dawah” is used for Islamic missionary. In contextual meaning, the term is very similar to Christian missionary. Dawah means to “invite” to Islam. Being monotheist religions, Christianity and Islam have many common pillars regarding mission or dawah. The spread of Islam from its geography of birth has been led by Turks in Eurasia and by Berbers-Arabs in Euro-Africa. With the sameness of their birth of places both Islam and Christianity aim to dominate Europe. After many reforms and bloody confrontations, Christianity seems a dominant religion in this main target ethnic or geographical region and has won the competition. The first encounter of Islam with Hindu tradition opened a new path and a framework for Islam. Spiritualism (Sufism) is mostly a contribution from this interaction, and Islam has gained a new face mainly referred to the world hereafter rather than worldly life and human jurisdictions. By this separation of religion, this worldly realm of life has come to the life of that similar result with Christian experience. This argument is relevant due to the promotion of religions of Christianity or Islam across the battlefield countries and regions are compared immediately for their explicit and implicit agendas. The presence of Ottomans in Balkans has begun with Islamic spiritual movement (Sufism) in the form of non-official religious movement. Today this nature of Balkan Islam can be easily recognised. This tradition can be traced to the presence of the Turkish Sufi orders in BiH. 11

Since Islamic or Christian missionaries coming from other countries are not very familiar with the Bosnian experience of living together, newly emerged missionary or dawah activities are confusing local believers of both Muslims and Christians. The trend of conversion among constituents of BiH seems ignorable. The most alarming thing is not converting adherents of other religions, but the most important one is saving their own young and community as adherents and dedicated. From the sociological and religious point of view, one of the most important characteristics of the modern time is the emergence of new forms of religiosity, spirituality, and new religious movements. These forms emerged as an alternative to major world religions and their religious systems. In the 21st century, religion again began to play significant role in our society and this was the reason for the emergence of new religious movements which started to challenge not only existing religious systems but also existing socio-political, legal, economic and educational norms (Cvitkovic, 2005, p. 249; Beckford, 1987, 390394). With a major shift in the secularisation thesis, namely that processes of secularisation will bring about a significant decline in the role of religion in society, one can in fact empirically observe that revitalisation of religions taking place through the rise of mega-churches, religious conversions to Buddhism and Islam, the rise of Charismatic and New Religious Movements (Barker 1982) as well as the commodification of religion and spirituality. Issues of security and terrorism are also either correctly or erroneously connected to the use of religious beliefs and ideologies in the recruitment of individuals into terrorist organisations. The active promotion of religion via missionary movements is an important area of study within the field of sociology of religion. Introduction to the Sociology of Missions by Robert L. Montgomery defines the sociology of missions as a branch of the Sociology of Religion. Missiology, which combines theology (mainly Christianity) with social sciences and strategies for conversion, is important to examine for both scholarly and policy considerations. The scholarly journal Missiology: An International Review published by SAGE Publications provides rich data into the developments and experiences of missionary work from a variety of disciplines and from the field itself. While much scholarly research is based on Christian Missiology, there are considerable literature examining religious conversions to Islam and Buddhism – but there is less focus on the missionary activities of Islamic and Buddhist movements which are not as prevalent, active or established as Christian missions. Followers of new religious movements are usually those who deserted from an already existing religious community and independently continue their own spiritual path choosing new leaders, a new dogma and new beliefs (Kovacevic, 2012, p. 17-21). The Very meaning of the term new religious movements has stimulated significant interest and curiosity from the public. Since modern society is preoccupied with new goods, services, ideas and technology, it is not strange that there is the search for new religiosity and spirituality. Typical view ‘let us try something new’. Also, religious drives, search for new spiritual experiences, disappointment with the material world and often frustration with formal personal religion makes many people turn to something new. It is important to mention that followers of new religious movements do not only come from among the followers of major world religions, but they also come from among atheists who are at odds with their tradition, roots, ethnicity and national affiliations (Hamilton. 2001, p. 229-272). New religious movements have a major objective to help their followers to reach individual wellness, happiness, and salvation. Such movements are mostly apocalyptic in their nature and for that reason they question existing socio-political, economic, educational, legal and technological norms and practices. Psycho-social aspects of life also affected the emergence of new religious movements because of apathy, social-frustrations, inequalities and rejection. Needless to mention, religious uniformity, clerical control and monopoly of religion and global political crisis, wars and ideological struggles are also reasons for the flourishing of new religious movements (Nikic, 1996, 653-666). Beckford (1987) was very specific in explaining that at the time of crisis and decline of formal religious organizations, secular agencies have taken over many religious activities. Formal religion was replaced with personal feelings, pluralism, 12

religious popularity and overall diversity of religious expressions. All these developments contributed towards the growing popularity of new religious movements (p. 391). Since the emergence of new religions, movements and sects increased rapidly after the 1990s and opening up of Bosnia and Herzegovina limited number of works to be written on this subject. Still there are but few specialized publications including Kovacevic (2012) Nove religije (New Religions), Jusic (2011) Islamic Movements in the Twentieth Century and their Presence in BiH, Nikic (1997) Novi religijski pokreti (New Religious Movements) and some other minor authors. It is also important to mention that influence of new religious movements contributed towards studying same at the institutions of higher learning, especially at faculties of theology. For instance, at the University of Sarajevo, Faculty of Islamic Studies a course New Religious Movements is offered to third-year students. Similarly so, at the University of Zenica, a course Islam and New Religious Movements is offered to Masters Students. Bosnia and Herzegovina as a state had to deal with growing demand from new religious movements, granting freedom and liberties to all religious orientations other than formal religions. In this regard, in 2004, Bosnia and Herzegovina adopted the Law on Religious Freedom and Legal Position of Churches and Religious Communities (http://www.mpr.gov.ba/biblioteka/zakoni/bs/ZAKON%20o%20 slobodi%20vjere.pdf). Ministry of Human Rights and Refugees was authorized to deal with newly registered religious movements. However, actual registration of new religious movements in Bosnia and Herzegovina is conducted by the Ministry of Justice. Three hundred adults with BiH citizenship are permitted to register legally new religious movement. But, they are not allowed to use formal names and symbols of formal religions.

1.1. NGOs associated with Christianity Internet based missionary activities Mission trips: Operation Mobilization Christian missionary organizations use the internet very effectively. Since individual, group or organization based missionary activities widely, it is hard to predict the frequency and prevalence of these activities. There are many missionary web pages that organize short and long trips to targeted geographies and groups. (i.e. http://www.missions-trip.com/, http://omusa.org/go). This group has been active more than 50 years, over 6,800 volunteers and staff serving within the OM family of ministries in 118 nations. BiH is one of the favourite destinations for mission trips. The missionaries outside BiH are not familiar with the mosaic or cosmopolitan culture of BiH. One missionary was surprised with this situation and shared this on internet: How to teach Muslims1 I also learned a lot about Islam. Sarajevo is predominately Muslims, and Sister Lefler knows how to teach only Muslims. She has witnessed miracles, and they have incredible members in Sarajevo, and all of them with a deep love and respect for the Islam religion. I do too, honestly, after hearing all of the similar beliefs they have to our faith. It was just fascinating to hear about, and she gave me tips on how to teach Muslims. When I was in Croatia, and contacting people on the streets about the Book of Mormon I would say something like, “Ova knjiga može ojačati vašu vjeru u Isusa Krista” “This book can help strengthen your faith in Christ”, but we can’t say that to muslims, obviously, because they don’t  believe Christ was the son of God (although they very much believe in him as a prophet, and believes 1

http://sestrachauncey.weebly.com/blog/my-2nd-week-in-banja-luka-bosnia-herzegovina

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he will come again to the Earth to ressurect the dead... it’s interesting)  So, to a Muslim, you would say “Ova knjiga je druga sveta knjiga, I punina s pričama o proricima.” “This book is another holy book, and it’s filled with stories about prophets.” Because the Quran is filled with stories about prophets, and they can connect with that, and they are encouraged to read other holy books. So I just learned a lot how to teach Muslims, which came in handy, when Sunday came... http://sestrachauncey.weebly.com/blog/my2nd-week-in-banja-luka-bosnia-herzegovina, 23.11.2014. Some missionary organizations give their country or region representative on their website and direct people to those people (i.e. Evangelist Word of Grace Christian Center is a USA based organization and promotes its missionary activity on its web page: Baker – Bosnia Outreach – Joel & Nicole Baker – The Bakers are pastoring the only full-gospel church in the capital of Bosnia (http://www.wordofgracecc.org/ missionary-list/) YWAM in Bosnia Herzegovina The main target group of this missionary organization is the youth, and it is US based. It is not restricted to a particular missionary denomination. Christians from various cultures and backgrounds can serve via this movement. It has internet accessed membership and organizes trips and programs. It has a decentralized organizational structure. It is active in 180 countries across the world with the staff over 18,000 AND 1,100 ministry centres. YWAM has two missionary centres in BiH; one is in Banja Luka, and the other is in Sarajevo. Assemblies of God World Missions This website is also offering many opportunities to the people who are interested in involving missionary activities across the world. There is a filtering tool on the page to specify the missionary program and geographic destination. Over 2000 missionaries serve in 140 countries (including BiH) according to the information provided on the page. The information about the people serving in BiH is also on the web page. This is another web-based organization of Christian missionary. It is also functioning to design missionary programs. (https://missionfinder.org/) European Christian mission international This missionary organization is intensified in European countries. BiH is also one of the targeted destinations. Web page of this missionary group is also readily usable. It requires at least three-year experience to have responsibility. Domestic Christian movements Roman Catholicism in Bosnia and Herzegovina: The Roman Catholic Church in BiH is part of the worldwide Roman Catholic Church. It is connected to the Vatican. Christianity was introduced into Bosnia and Herzegovina at a very early date. Almost all Pope visit BiH to draw the attention of the community to support Roman Catholics materially and spiritually. Roughly 15% of the population is Roman Catholic in BiH. The Eparchy of Zahumlje and Herzegovina: This church is founded in 1219 the same year the Serbian Orthodox Church got its autocephaly from Constantinople (Istanbul). New Apostolic Church (Novoapostolska crkva) New Apostolic Church (Novoapostolska crkva) is located in Konjic, Konjickog bataljona, bb. http://www. samostankonjic.info/. This organization considers itself as a successor of the early Christian church, and its activities are spread through a chain of local churches. Theological emphasis of this organization is on the salvation and the preparation of the second coming of Messiah. New Apostolic Church followers 14

believe in the trinity of divinity and that the main purpose of God is to help people on the path of salvation. This movement is widely spread all over the world (http://www.nak.org/news/) and especially in Croatia (http://www.nacrkva.hr/index.html). Croatia is used as regional headquarters for religious activities of this organization in the Western Balkans region. According to nac.today (http://nac.today/ en/158033/327273), “Chief Apostle Jean-Luc Schneider recently illustrated fivefold blessing in a divine service. Nearly 45,000 people participated in the divine service on 7 February in Ulm (Germany). Some 1,800 brothers and sisters saw and heard the Chief Apostle in person in the Congress Centre in Ulm, where the service took place. It was transmitted to 380 congregations in the south of Germany, in Bosnia and Herzegovina, Croatia, Macedonia, Serbia, Ukraine, and the United Arab Emirates.” This citation shows that this organization has the international network structure and support, including in Bosnia and Herzegovina. Hrscanska adventisticka crkva, (Adventist Church in Bosnia and Herzegovina). Hrscanska adventisticka crkva, (Adventist Church in Bosnia and Herzegovina). Members of Adventist religious communities (Protestant orientation) believe in the advent, i.e., the imminent re-entry of Christ. Adventists, in particular, developed humanitarian activity during natural adversity, epidemics, hunger and other calamities. Every member of the church is supposed to preserve health and spread the word of God. Adventists developed activities on health enlightenment, as well as in the field of medical prevention and protection. The church has 135 hospitals all around the world, 245 clinics, 29 ships and aircraft in the medical service and employs about 50,000 doctors and medical staff. The first signs of Adventists Church in Bosnia were in 1908. According to the Adventists Church, the territory of the Federal Republic of Bosnia and Herzegovina is divided into six pastoral districts. Seat districts are located in Sarajevo, Banja Luka, Prijedor, Bosanska Gradiska, Doboj, and Bijeljina. However, the headquarters of this organization is in the city of Banja Luka (http://www.adventisti-bih.com/). Local churches are found in almost all major and many smaller towns in the Republic. From the very beginning, the church founded the “Samaritan department” that had as its objective to help those who need help. Name of the department was created and inspired by the story of the Gospel, which speaks of compassion, regardless of ethnic or religious background. The Adventist organization created “ADRA” (Adventist Development and Relief work), a humanitarian organization that operates throughout the world. Because of the reputation and efficiency of ADRA, many prominent people outside the church contributed to its work. On the website of this organization, chief Adventists from the region are mentioned, including their short biographies such as Živorad Jankovic, Ljubisa Brocic, Budimir Vukovic, Mladen Selak, Ljiljana Ljubusic, Alojz Kinder and others. This website also gave a brief description on one hundred years of functioning of this organization in Bosnia and Herzegovina (http://adventisti-bih.info/poznati-adventisti/). Krscanska karizmatska crkva Victory celebration center Krscanska karizmatska crkva Victory celebration center describes the adoption of certain beliefs typical of Pentecostal Christians from other denominations. Movement Pentecostals appeared in the early 19th century in the United States and its founders Baptist preacher R.G. Spurling and a Methodist preacher W. F. Byant. Worldwide, there are about 30 major communities and approximately 30 million members. The most famous Pentecostal communities are Pentecostal Holiness Church, the Church of God in Christ International Church fourfold Gospel, Unique Pentecostal movement. The name of the “Pentecost”, one of three great holidays in which every adult Jew had come to Jerusalem temple. They find that it is close to the end of the world and that everyone should convey the message of salvation that is offered by the Gospel.

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Pentecostals give great importance to the Holy Spirit and wonder how the descent of the Holy Spirit took place on the feast of Pentecost. It developed in the early 20th century, first in the areas Methodist and Baptist church communities. The official date of the opening of this movement in Zenica was March 17, 2004. The beginnings were hard, and the followers used to gather in the apartment of Pastor Dario and Silvija. Besides them, there were only two other believers. During that entire year, they were praying that the Lord opens up the door so they could commence working with the public (http://vcczenica.blogger. ba/). During those days, only several people supported their efforts: Robert Jurjevich, Jovica Bacvanski, Joel Baker and Dusan Kljaic. In Bosnia, their main aim is to help people in need and work with children. Jehovah Witnesses (Jehovini svjedoci u BiH) Jehovah Witnesses (Jehovini svjedoci u BiH), https://www.jw.org/hr/jehovini-svjedoci/kontakt/bosna-ihercegovina/, is another religious community that operates in Bosnia and Herzegovina with its location in Sarajevo. This is a Christian religious community which emerged in the ranks of the petty bourgeoisie in the United States which separated from the American Adventism in 1876. The founder of the religious community is considered to be Charles Russell, a capable businessman. They offer free Biblical courses, and most of the time go from door to door and preach their religion to people from different religious backgrounds. The core of their religion is to teach their followers who is their God, does God really care about us, how to build a happy marriage, etc. More information on their practices and activities in Bosnia and Herzegovina can be found on https://www.jw.org/hr/jehovini-svjedoci/kontakt/bosna-ihercegovina/. Every year they organize congresses in different parts of the world and followers usually attend them in huge numbers. This year the regional congress of Jehovah’s Witnesses was held in the capital of Bosnia and Herzegovina. The Congress in Sarajevo, which gathered about 3,000 followers from the region and other countries, is becoming a tradition 16 years long, and this is, according to the organizers of the congress, because Sarajevo is the most open city in the region. The sect has a highly developed propaganda. They put emphasis on the study of the Bible or insist on reading books, brochures, books. Those publications are issued by their center in New York, which are translated into our (Bosnian) language. On prayer meetings, they devote their time to study the literature. Religijska zajednica Rafael Zenica Religijska zajednica Rafael Zenica is among the youngest religious communities in Bosnia and Herzegovina. It was established in March last year (2015) under the name “Rafael,” which is based in Zenica, and led by Pastor Dario. Pastors, bishops, vicars their new belief activities perform mainly in private, usually rented houses. Starokatoilcka crkva u Dubravama, Zivinice (The Church of St. Mary in Zivinice) Starokatoilcka crkva u Dubravama, Zivinice (The Church of St. Mary in Zivinice) is among oldest Oldest Catholic Church in Bosnia and Herzegovina as it has been operating 89 years. Old Catholics Municipality Živinice, cherishes their religious practices and tech younger generation about their traditions. The parish priest of the Old Catholic Church Parish of St. Mary in Živinice, FBiH hosted a high-ranking religious official of the Oldest Catholic Church in the world. For the first time after the church was established 89 years ago, Archbishop of Utrecht in the Netherlands visited this place and therefore the Old Catholics Municipality Živinice was special on this occasion.

Old Catholic Church is one of the few modern religious communities that have its own house of worship in Dubrave near Tuzla. According to portal TIP Tuzlanski Info Portal, the Old Catholic Church has been facing accusations of internal corruption and mismanagement of international donations which shows that this organization is associated with other similar churches in Croatia, Austria, Germany and 16

the Netherlands (http://tip.ba/2014/06/17/previranja-u-starokatolickoj-crkvi-kod-zivinica-prijete-daprerastu-u-medunarodni-skandal/). Krstjanska zajednica in Bosnia and Herzegovina (Christian Community in Bosnia and Herzegovina) Krstjanska zajednica in Bosnia and Herzegovina (Christian Community in Bosnia and Herzegovina) with its headquarters at the address Kaldrma 2 in Tuzla. This church is also called Crkva Bosanska (Bosnian Church), and its main website at http://www.crkvabosanska.org/ provides detailed information on the missionary activities of this organization. The missionary activities of this organization are based on e-Books, lectures, and web-news as well as field activities. Although this organization traces its roots to the ancient and medieval periods, it was officially registered in Tuzla on 26.04.2005 at the Ministry of Justice of BiH which affirmed its historical continuity. This organization began its activities in the private house which was later on renovated with the approval on Tuzla municipality in 2010 and today serves the purpose of prayer and gatherings. Pravoslavni Fundamentalni Ziloti, (Zealous Movement) Pravoslavni Fundamentalni Ziloti, (Zealous Movement) in Lopare. The basic shapes of the zealous struggle against Rome were: assassinations; robbery-burst in small groups in the Greek cities and villages, looted, burned and intimidate the population; the guerrilla war-intercepting army in the ravines of Judah eastern mountains, where they made their shelters. They were killing the Jews who collaborated with Rome. Generally speaking, it engulfed the hatred of Rome and paganism. They picked up the fatal rebellion in 66 BCE and 132-135 BCE led by Bar-Košebe (the famous battle of Masada). Because they often provoked Rome and they were blamed for the destruction of the Temple and the destruction of Jerusalem and the massacre of Jews in 70 CE. As a result, the Romans crucified more than 500 Jews outside the city walls with an attempt to destroy a zealous movement. It is interesting that the Orthodox Church does not recognize Orthodox Zealots, and they are active mainly in Serbia and of very low intensity in Bosnia and Herzegovina. Serbian Orthodox Church calls them zealots, heretics and militarily violent movement (http://ekstrasens-fight.ru/video/ aW9EX05yX2gwaFU%3D). They fight for righteous and pure forms of Orthodox Christianity not only on the religious and theological causes but also on the political causes. For instance, at their monasteries, there is a black flag on which there is a symbol of the cross and a statement “orthodoxy or death,” symbolizing the fight against the Ottoman throughout the history. It is important to mention that Orthodox Serb Zealots are often associated with historical struggles of Serbs against Ottomans in Kosovo Battle but at the same time even during the wars in the 1990s in former Yugoslavia. Kršćanska baptistička crkva u BiH (Christian Baptist Church) Kršćanska baptistička crkva u BiH (Christian Baptist Church) in Novi Travnik was created as a result of preaching the Gospel. (http://kbcnt.net/index.php?option=com_ content&task=view&id=12&Itemid=26). As a community of faithful people, born again by the Holy Spirit, they try to follow and fulfill the biblical model of church that is from God contained in the Holy Scriptures as faith once for all delivered to the saints. They are located at the following address in Bosnia; Kršćanska baptistička crkva, Aleksandar Trajkovski, Vilanička 1/3, 72290 Novi Travnik. The church is considered a new society in which Jesus Christ their Lord over all inter-ethnic and cross-class hostility or contrast. The church claims http://kbcnt.net/index.php?option=com_content&task=view&id=12&Itemid=26 that it consists of members of various nationalities and all walks of life. As a church that feeds and follows God’s word, it respects authority in human society; they recognize the place of law, respect for the family and the legal obligations of man in society. However, as God’s people and the world community in which lives the Holy Spirit, they are separated for God’s use. The church was purchased from the world the blood of Christ, therefore, has to be more loyal to him than anyone or anything else (http://www.kbcnt.net/). It is estimated that today 17

in some 160 countries around the world there are more than 45 million Baptists. The oldest Baptist church in the Balkans was established in Sarajevo in 1863. Then the next ten years it was the Church of German-speaking countries. Since that time, Baptist Church has been operating in several towns in Bosnia and Herzegovina. Today in BiH there are 15 local churches associated with this organization. It is interesting to mention that the US government highly supports the Baptist Church by supporting their legal, religious rights in Bosnia and Herzegovina (https://www.justice.gov/sites/default/files/pages/ attachments/2015/10/30/bosnia_immigration_report.pdf). Evanđeoska crkva u BiH (Evangelical Church) Evanđeoska crkva u BiH (Evangelical Church) (http://www.ecbih.com/). The total number of believers in Bosnia and Herzegovina is estimated at around five hundred. Every community has the freedom to decide improvement regarding leadership, organization, and modes of action, but each subject to the authority of God’s Word and all decisions of general interest shall be as agreed in the meeting of representatives of churches (Parliament). The following churches are a part of the Evangelical Church in BiH Evangelical Church in BiH: Evanđeoska crkva Bihać, The Evangelical Church Breza, Evanđeoska crkva Čapljina, The Evangelical Church Jajce, The Evangelical Church Kakanj, The Evangelical Church Koševsko Brdo, The Evangelical Church –Mostar-Brankovac, The Evangelical Church Mostar-Centar 2, The Evangelical Church Sanski Most, The Evangelical Church Sarajevo, The Evangelical Church Tuzla, The Evangelical Church Zenica (https://plus.google.com/116613175349118069118). Protestantska crkva hrišćanska zajednica Protestantska crkva hrišćanska zajednica. Protestants represent the third wing of Christianity, besides the Roman Catholic and Orthodox Churches. The term Protestant encompasses a wide range of theological and social perspectives and forms of organization, but it is essential that the Protestant churches are rooted in the Protestant Reformation churches in Europe in the 16th century. Currently, the Protestant Church numbers about one billion believers in the world. Evangelical churches are a subset within the framework of Protestantism who profess the following truths of the Scriptures – “We believe that the Bible is the Word of God, infallible and sole authority of faith; in the saving sacrifice of the Lord Jesus Christ as the only way of salvation; that a person is saved by faith through the acceptance of Christ’s redeeming sacrifice; we believe in the Holy Trinity - the Father, the Son and the Holy Spirit, our God; the water baptism of adult believers and the baptism of the Holy Spirit”. After his arrangement of the Protestant Christian, Community Church is free, congregation arrangement, which means that organizational Church leads the faithful, not the church hierarchy. The priest of the church is one of the faithful, entrusted with the honor of representing the church. Kršćanska zajendica svih naroda (All Nations Community Church) Kršćanska zajendica svih naroda (All Nations Community Church) is located in Sarajevo at the address Tvornicka 27. This organization is associated with All Nations Community Church (http://allnationsla. org/). According to Web Portal NUM, this organization was very active during recent floods in the city of Maglaj, being accused of misusing people’s misfortunes and spreading Christianity through the distribution of pamphlets that directly portray the religion of Islam as distorted and instead the Christianity as the right religion (http://www.n-um.com/?q=node/6061). Kristova pentekostna crkva (Pentecostal Movement/Church) Kristova pentekostna crkva (Pentecostal Movement/Church) which is also known as Evangelical Church, is to a great extent widely spread in the Western Balkans countries. According to an article written by Franc Kuzmic „A Survey of Pentecostal Movement in Yugoslavia from its Beginnings to 1991“ the first Pentecostal Church in Bosnia and Herzegovina was opened in Brcko (1957) and later in the 1980s in Sarajevo, Mostar and Trebinje. Since its foundation, this organization has been very active in publications, 18

missionary activities, and organizational structure. Nova pastoralna crkva u BiH (New Pastoral Church) Nova pastoralna crkva u BiH (New Pastoral Church) located in Konjic provides no significant information about its activities. Mormons The LDS Church is quite new in BiH. Therefore, it is hard to come across any information about it. It is still an emerging denomination and holds meetings regularly once a week. Meetings are in English and Bosnian.

1.2. NGOs associated with Islam Traditional Islamic denomination in BiH is Sunni-Maturidi-Hanafi and approach of Islam. However, one important aspect of Bosnian Islam is its Sufi character embedded in it. After the liberation of BiH, Islamic organizations from many Islamic countries established their branches in BiH. While in the beginning, social aids character of their appearance was more prominent, later the dimension of religious service has become more evident. In this context, religious orders from Turkey are more close to Bosnian Islamic tradition, but there is still a crucial difference between the two. It is heterogeneity of BiH and homogeneity of Turkey. This makes a big difference for BiH. Other Islamic traditions that Bosnian Muslims are not familiar much are Iranian Shia movement and Saudi Wahhabi / Salafi approach. World Federation of KSIMC (Shite denomination of Twelve Imams) Among many Shite religious organizations that operate in BiH, one of them is World Federation of KSIMC (Shite denomination of Twelve Imams) with its main headquarters in England (http://www. world-federation.org/). In Bosnia and Herzegovina this organization operates under the name Život fondacija (Life Foundation) and as such has invested a lot of money in spreading of Shite ideology in Bosnia and Herzegovina. According to Information Portal of Ilijaš http://ilijas.info/siijska-zajednicaiz-ljeseva-kod-ilijasa/ Deputy President of this organization Munawer Rattansey received a delegation of the World Delegation of KSIMC in the period from 22-26 May 2013. With the help of other Shite organizations such as Foundation Mulla Sadra and Institute Ibn Sina, this organization constructed a center called “kuća bosanska” that includes few residential houses for their missionary activities in a place called Lješevo near the town of Ilijaš. According to their reports, there are about 250-300 Shites who are active members of this organization. According to Information Portal Ilijaš, the vision of this organization is to have independent, reliable and Shite oriented community that will be recognized in the society. The mission of this organization is to promote the way of life, moral and spiritual values of ahli bejt, especially among the youth. Then according to the report of World Federation of KSIMC the Islamic Community and Bosnian political leaders, apparently, misuse religion for the political purposes and as such act against Shite minority communities. The report also stated that there is an extremely high Wahabi influence on the Islamic Community whereby some individuals are active in getting high positions within the Islamic Community. This organization is extremely active in their center “Kuća bosanska” where they hold regular daily prayers, programs, publishing of magazine called “Muslimanski život,” maintaining of web portal and Facebook, training courses in English, IT courses and publishing of books on Shite Islam. The humanitarian aid activities of this organization have an international scale as in the case of fundraising for the recent floods across Bosnia and Herzegovina (https://www.world-federation.org/sites/default/files/uploaded_ files/Bosnia%20Flood%20Appeal_Poster%20Generic.pdf). 19

Šiijska zajednica (Shite Community) Šiijska zajednica (Shite Community) represents the overall influence of shite religious sects, institutions and cultural centers in spreading of shite religion in Bosnia and Herzegovina. Shite religion came to Bosnia during the 1990s and made strong influence on the local society, whereby first concerns about its influence on the mainstream sunite Islam were raised by different Muslim intellectuals. Muhamed Jusic is firm in stating that “in addition to numerous state institutions and projects supported by the Iranian government there is a large number of nongovernmental pro-Shia organizations among Bosnian Muslims who are trying to spread Shiite teachings and their own vision of Islamic history, especially the first period of division within the Muslim community which led to the emergence of Sunnism and Shiism. Bosnian Muslims, perhaps, with the reason they show concern and because of these proselytic actions of some Shiite organizations especially because of the traumatic experience of bloody SunniShiite conflict in history” (p. 135-136). According to Magazin Plus, there are tendencies that shite community will soon open its own Islamic Community in Bosnia and Herzegovina (http://www.magazinplus.eu/opasne-namjere-sija-u-bih/). Shite organizacion Mulla Sadra plays a key role in spreading of shite religion among young Bosnian people. The Islamic Community is accused of doing nothing much to counter spreading and influence of Shiism among Bosnian Muslims. Actually, Islamic Community is being accused of unconscious participation and approval of their activities through active translation of their books by professors from the Faculty of Islamic Studies, Sarajevo, for the active membership and participation of some professors in Mulla Sadra lectures, seminars and conferences, and for marking the day of Karbala and participating in related manifestations. It is important to mention that Prof. Dr. Resid Hafizovic, a professor at the Faculty of Islamic Studies, was accused of being the founder of the shite religion in Bosnia and Herzegovina. Then, some imams have established excellent cooperation with Ibn Sina Institute and Mulla Sadra whereby Shiite manifestation have been made an integral part of religious activities in their communities. Another educational institution for spreading of Shite religion is Persian-Bosnian College where young generations are indoctrinated to accept shite religion. According to Islam-Iman website two key leading Iranian diplomats (Hamzeh Doolab Ahmad and Jadidi Sohrab) who were exiled from Bosnia and Herzegovina were Iranian agents whose role was spreading of Shite religion in cultural and educational institutions (http://islam-iman.com/jedini-zadatak-iranskihspijuna-u-bih-je-sirenje-siizma/). In the past two years, the relationship between shite organizations and the Islamic Community have changed due to firm stand of the Islamic Community towards those organizations. Then, even some intellectuals have expressed their concerns about Shite activities in Bosnia and Herzegovina (see an interview with Prof. Dr. Sacir Filandra at http://bosnjaci.agency/musai-filandra-upozorili-na-opasnost-od-sirenja-siizma-u-bih-video/). Selefije/vehabijski pokret (Salafi/Wahhabi Movement) Selefije/vehabijski pokret (Salafi/Wahhabi Movement). According to Muhamed Jusic in his article “Islamic Movements in the Twentieth Century and their Presence in BiH” holds that this movement received the greatest attention in Bosnia and Herzegovina due to the number of challenges and incidents, activities, media attention, affecting as such traditional Bosnian Islam. Salafi traditional Islamic movement focuses on Islamic doctrines of monotheism and opposition to all innovations in the religion. Concerning the theology their focus is on the Holy Qur’an, the Tradition of the Prophet and practices of Companions of the Prophet. Salafi movement was introduced in Bosnia and Herzegovina during the war when volunteers from different Muslim countries came to Bosnia to help the cause of Muslims. The support for this movement came through the humanitarian aid assistance mostly donated by Saudi Arabia. However, in the very beginnings perhaps due to inexperience the Islamic Community and its religious leaders gave indirect support to people who came from the Muslim countries that later after decades had extremely negative implications (http://www.islamicpluralism.eu/WP/?p=1629). Some of the Muslim intellectuals as Academic Esad Durakovic were very critical of the indolent position of the 20

Islamic Community towards the question of wahhabism in Bosnia and Herzegovina. It is important to mention that this movement is subdivided into several smaller organizations that are scattered all over the Muslim world. One of them is called Takfiri Movement (Tekfirije). Jusic stated that “among the Arab volunteers from Detachment (later unit) El-Mujahedin who fought on the side of the BiH Army in the war, were considered to be base of Salafi teachings, their official ideology was closer to opponents of official Saudi Ulama then those followers of Takfir” (p. 133). According to Helsinki report in Bosnia and Herzegovina there are about three thousand Wahhabi followers, perhaps estimations based on the funeral of Jusuf Barcic that was attended by this number of people (http://www.helsinki.org.rs/ serbian/doc/HB-Br84.pdf). However, Serb media in Bosnia and Herzegovina has been using the issue of wahhabism for political purposes and the numbers of Wahhabis are estimated from ten thousands to hundred thousand people. Besides, popular places of such movements are estimated to be located in seventeen municipalities including Zenica, Žepče, Zavidovići, Maglaj, Tešnj, Gračanica, Kalesija, Živinice, Srebrenik, Cazin, Bihać, Velika Kladuša, Travnik, Donji Vakuf, Hadžići i Ilidža. Latest developments in Bosnia and Herzegovina are linked to the existence of 64 illegally registered organizations, out of which most of them are of Wahhabi organizations. Ahmadija muslimanski džemat BiH (Ahmadiyya Muslim Movement) New religious organization in Bosnia and Herzegovina has its office at Tuzlanska bb. 71000 Sarajevo. At the website of this organization http://www.ahmadija.ba/ there is valuable information on its activities, online publications, Friday ceremonies, video and lectures. The core of its activities is directed towards the humanitarian aid to the people of Bosnia and Herzegovina. The humanitarian activities of this organization began during the war and today they are emphasized during Muslim holidays and through student scholarships. It is important to mention that their activities are properly advertised on TV OBN as in the case of the distribution of humanitarian aid to 24 families during the Muslim festivals and holiday of bajram. The video, shown on TV OBN at http://www.ahmadija.ba/humanitarni-rad/, clearly indicated how this organization used difficult economic situation and poverty in Bosnia and Herzegovina as to target potential followers and members. Most of the promotional literature of this organization revolves around the teachings of Mirza Ghulam Ahmad Qadian (1835-1908) Indian founder of this movement. Finally, their website and religious gatherings indicate that this organization has significant facilities for the promotion of their activities among their numerous followers from Bosnia and Herzegovina. This organization is international in its scope and according to Muhamed Jusic “the Ahmadiyya in the EU have a strong and developed network of the Jamaats. Only in Germany they now have 25 mosques built with plans in the near future to build 100 mosques only in this European country in order to spread his teachings in it” (p. 134). Interfaith Dialogue Movement (Followers of Fethullah Gulen) Hizmet movement (Followers of Fethullah Gulen) Detailed information of this movement could be found at http://fgulen.com/ba/. This organization operates at the international scale and has significant influence in Bosnia and Herzegovina. This organization promotes its activities through web portals, educational schools and institutions, newspapers and other cultural activities. This movement is not focused just on religion and education. Its approach is quite systemic and systematic as well. This movement has originated from Turkey and spread across the world. From the beginning to the recent few years it has been seen as Sunni Islamic organization that promotes moderate Islam especially among the young and tried to finance these activities via encouraging its member to do business. After graduation of generations of its students, since the quality and organization capability of the graduates are relatively higher; almost all public institutions have begun to hire adherents of this group intentionally and in an organized and planned manner. Turkey has witnessed a serious state level crisis initiated by this “charity” movement. Highest ranks 21

generals, police chiefs, ministers of government and high rank bureaucrats were jailed. Its secret, organized and planned actions has gone beyond Turkey. Presently, the president of Turkey has been warning his counterparts of other countries to be careful and liquidate this movement. A comprehensive clean-up operation has been continuing in Turkey against this group. Comprehensive investigations have been carried out in education institutions, trade unions, chambers of commerce, bureaucracy, judiciary, police and military bodies to clean-up associates of this group. The challenging comment about this group mentioned above is taken from various media coverage from Turkey. Until 2013, the Turkish authorities, including presidents, prime ministers, ministers and intelligence and official of foreign affairs, promoted this group by sending endorsing letters to the authorities of other countries. Therefore, authorities of many countries are confused about the appropriate action needed. In Balkan countries, BiH is one of main targets. It is assumed that this group has strong connections with authorized people in most public institutions, including religious circles. This group has come to BiH just after the 1992-95 war in 1996 and opened a school in 1997. Presently this group has seven primary and high schools in various cities and one university in Sarajevo. Highly professional management, relatively high education quality and high moral standards make parents and authorities confident about these institutions. Therefore most of high rank politicians, bureaucrats, and other initiative owners have scholarship benefits when they send their children to these schools. The comprehensive network of this group from economy to bureaucracy, judiciary to international missions in BiH has guaranteed its success. With its explicit and implicit networks this group has a dynamic and flexible relationship capacity. In a very short period of time, it can easily change its political and bureaucratic connections and affiliations. Bosnian case is a very informative example for this. The schools associated with this group (Sema Education Association) have graduated about 2000 people. Some of these graduates have started to teach at the schools they graduated. One of these teachers specifies the purpose of these schools “building the future generations”. Džemat Sulejmanije This group is a Sufi order and originated in Turkey. Founding father of this group was originally from Balkan region. This group is intensifying on teaching Quran. It reaches remote rural area in BiH with the collaboration with Rijasat. The Rijasat cannot provide that service to these remote locations mainly due to financial obstacles. Some senior members of the group regularly visit BiH. The group is very active and visible in public sphere. It performs its activities via various commercial and foundation institutions. Džemat Menzil This group is also a Sufi order and based in Turkey. Activities of this group target university students and ordinary people. It performs its activities via various commercial and foundation institutions. European Islam The term of European Islam is quite controversial for traditional Islamic countries and for the Western countries as well. It emerged as a consequence of 9/11 attack in the US in 2001, attack in Spain in 2004 and attack in UK in 2005. Then Muslims who live in Europe are encouraged to develop the idea of European Islam and separate themselves from other national Islamic cultures. By doing this, BiH in specific and the West in general will be immune more from the Islamic trends of Middle East and Africa. The argument of universal Islam promoted by Salafi or Wahhabi approaches would be met by this measure. Former Raisul Ulema of the period Dr. Mustafa Ceric was one of the leading persons for developing the concept of European Islam. However, there was an asymmetry in purpose between Ceric and the Western countries such as UK, Germany and Austria. The Western countries urged Ceric and other Muslim 22

scholar to condemn radical Islam and terror activities associated with Islamic movements. However, Ceric hoped to find a chance to establish a European Islam and made it concrete and offered himself as European Mufti of Islam. Otherwise, intention of the Western countries was not to promote Islam in European understanding. However, the concept has been discussed and continues to be discussed. The discussion toward European Islam opened a discussion gate for country specific Islamic understanding or tradition.

1.3. NGOs associated with other Faiths / Religions Društvo o svjesnosti Krišne (The International Society for Krishna Consciousness ISKCON) Društvo o svjesnosti Krišne (The International Society for Krishna Consciousness ISKCON) with the address at Pofalicka 11, Sarajevo and its detailed information at www.templesarajevo.org shows that this organization is very active in Bosnia and Herzegovina. According to the website this organization founded the template in Sarajevo part of the city called Pofalici on October 8, 2009 where Dhira-prasanta das leads the congregation of around one hundred devotees. ISKCON, also known as Hare Krishna Movement was founded in 1966 in New York City by A. C. Bhaktivedanta Swami Srila Prabhupada. The movement’s aims at spreading mercy and peace all over the world and for that reason hundreds of its centers were established in the most important cities (http://centers.iskcondesiretree.com/ sarajevo/#sthash.4it7AyIu.dpuf). According to Manjine.ba Portal in Bosnia and Herzegovina there are 300 active followers of this movement. This portal, based on interview of few active members in the temple (Alma Bartula and Vladimir Pavic) describe missionary activities of this organization that include, working with schools, distributing humanitarian aid, spreading vegetarianism, preaching and targeting new converts, distributing promotional materials at public places and others (http://manjine.ba/?p=2502). Bahaism There is a small group of Bahais in BiH. The presence of this group backed to the after WWI. Bahai group organizes in BiH as 17 mission groups.

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Chapter II REGULATIONS ON RELIGIONS AND FAITHS AND JURISDICTIONS IN LICENCING 2.1. Churches and religious communities in Bosnia and Herzegovina Bosnia and Herzegovina through it history has been characterized as multicultural and multireligious state, and religion and religious identity of Bosnian peoples has always played an important role within the society. The relationship of state on one side and churches/religious communities on another, as well as the freedom of religion over the last centuries have been regulated in various ways. In the period of Ottoman rule, Islam had status of state religion, while Catholic, Orthodox Church and Jewish community had status of “recognized religions” with the full freedom of religious expression and application of religious laws in issues related to the personal laws of its adherents. Austro-Hungarian Empire during its rule in Bosnia and Herzegovina accepted and implemented the model of recognized religions and religious organizations. According to the (National/Provincial) Constitution of Bosnia and Herzegovina proclaimed in 1910, following religious organizations (communities) existed: Islamic, Serbian-Orthodox, Roman-Catholic, Greek-Catholic, Evangelical and Jewish community (Article, 8) (See: Imamovic, M., 2011). Recognized churches and religious communities had the status of organizations regulated by public law, in accordance to which they had the right of public expression of religions, exemption from payment of taxes and the right to levy religious surtax. During this period, state officials usually took part in religious events and attendant religious ceremonies, while state has kept the right to exercised control/monitoring over churches and religious communities. This model of organization of state-religions relations has been preserved in Bosnia and Herzegovina after the state became the part of the Kingdom of Serbs, Croats and Slovenes after the Treaty of SaintGermain in 1919. The provisions of the Treaty that has become official Constitution of the Kingdom in 1920 (known as Saint Vitus Constitution). The new Constitution stated that all religious communities that have been recognized in some part of the new country gained status of “recognized religions” in entire Kingdom and it guarantied equality before the law to all religions as stated by Article 12 of the Constitution: “Freedom of religion and conscience is guaranteed. Adopted religious beliefs are equal before the law and may publicly profess their religious doctrines.” The end of Second World War marked the beginning of new era in the context of state-religions relations by introducing the model of secular state. This has been characterized by full separation of religion and state affairs, and narrowing down the religion to the private sphere of life, while the protection of freedom of expression of religious beliefs and conscience was guaranteed by Article 25th of the Constitution of the Federal National Republic of Yugoslavia adopted on January 31st, 1946: 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. 24

Post World War II period has also been characterized by the domination of Marxist ideology and full implementation of its principles therefore negative role of religion as saw by the Marxist doctrine resulted in creation of negative views on and towards the religion in socialist Yugoslavia. Furthermore, the model of state and religion separation resulted in loss of legal force of religious communities in Bosnia and Herzegovina that had a consequence of closure of many religious institutions (i.e. Sharia Courts, religious schools) during this period. The one-party system, that usually imposes the party policies over the state interest and creates of interweaving relations between state and party policies, during this period was based on the Marxist doctrine that look for way and means how to limit and reduce the role of religion in society. In that context limitation of social role of religious communities was even practiced through the exercise of pressure and control of religious leaders, scholars and their representatives. Furthermore, the implementation of Law on Agrarian Reform and Colonization (adopted on 23rd of August, 1945), and expropriation of the land from religious communities under the slogan that land belongs to the people who work on it, and justification of Yugoslavian nation-unity-building resulted that religious communities have almost lost all of its properties. The Article 8 of Law on Agrarian Reform limited maximum extent that religious communities could preserve for their own needs: “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.” These provisions almost entirely exhausted the economic basis of religious communities that from now on had to rely on voluntary contributions of their followers. The next stage in relationships between state and religious communities in Yugoslavia was characterized by use of different tools and methods in reducing and limitation of activities of religious communities to the spiritual domain usually forcing the religious representatives to obey and follow the instructions of state regime, that resulted in marginalization of the social role and position of religion in socialist Yugoslavia. The following Constitution of the Social Federal Republic of Yugoslavia adopted in 1974 continued to advocate full separation of state and religion, respecting the freedom of religious expression and conscience while it proclaimed unconstitutional to use religion or religious activities for the political purposes (Article, 174). Based on the provisions of the Constitution in 1976 Bosnia and Herzegovina adopted the Law on Religious communities that has been characterized by guaranteeing following rights: right to publish religious literature, right to provide religious education, right to establish schools to train priests and imams, right to perform religious rites and to conduct religious affairs, and right to acquire, hold and own material goods. After the collapse of Yugoslavia relationship of state and religious communities in independent Bosnia and Herzegovina was formed on the basis of the principles of modern democratic secular state. These principles were drawn from the three major documents adopted in Bosnia and Herzegovina in post war (1992-1995) period, namely: European Convention for the Protection of Human Rights and Fundamental Freedoms and its Protocols, Annex IV of Dayton Peace Agreement – referred as Constitution of Bosnia and Herzegovina and Law on Freedom of Religion and Legal Position of Churches and Religious Communities in Bosnia and Herzegovina («Official Gazette of BiH», No. 5/04). General provisions and characteristics of the Law on Freedom of Religion and Legal Position of Churches and Religious Communities in BiH were that guaranteed the freedom of religion and belief in public and private sphere of life (Article 4, 5, 6, and 7), enforces equality and forbids discrimination based on the basis such as: gender, race, language, religion, etc. (Article, 14) and introduces the principle of separation and noninterference between state and religious communities/churches (Article 14). 25

Based on above mentioned Law, Bosnia and Herzegovina as a state according to its Article 15 can arrange an agreement made between the BiH Presidency, the Council of Ministers, the governments of entities and churches or religious communities in common matters. Based on this Article Bosnia and Herzegovina made agreement with Holy See as universal authority of roman-Catholic church on April 19, 2006 known as the Basic Arrangement Between the Holy See and Bosnia and Herzegovina, the additional protocol of the Agreement was signed during the September same year. Major characteristics of this Agreement were that it has status of international agreement, the official language is English and it guaranteed more rights than it was prescribed by Bosnian Law, i.e. church has to be informed prior to prosecution of priests (Article 8), Church property has to be returned to the Church within 10 years of the signing the Agreement or to be properly refunded (Article, 10), and that state of Bosnia and Herzegovina will ensure non-working days to the Catholics for five major Holydays (Article, 9). Second, religious community that made similar agreement with Bosnia and Herzegovina was SerbianOrthodox Church which is known as Basic Arrangement between the Serbian-Orthodox Church and Bosnia and Herzegovina signed by Serbian-Orthodox Patriarch Pavle and minister of Human Rights of Bosnia and Herzegovina Safet Halilovic, by authorization of BiH’s Presidency. However, this Agreement was not yet ratified. Islamic community was the third religious community in Bosnia and Herzegovina that started negotiating the similar agreement with Bosnian state in March 2008. The Agreement was adopted by Council of Ministers of Bosnia and Herzegovina in September 2015, but still has not been signed or ratified. The Law on Freedom of Religion and Legal Position of Churches and Religious Communities in BiH confirmed legal status of historically traditional religious communities in Bosnia and Herzegovina, namely Islamic Community in BiH, Serbian-Orthodox Church, Roman-Catholic Church and Jewish Community while it enables registration of new religious communities under the provision that it cannot bare the same name as already registered religious community. Registration of new religious community is under the authority of Ministry of Justice of Bosnia and Herzegovina that is obliged to keep the record of the registered religious communities.

2.2. Religious demography of Bosnia and Herzegovina Bosnia and Herzegovina has according to the preliminary results of 2013 census has 3.791.622, out of which: in the entity Federation BiH 2.371.603 persons; in the entity Republika Srpska 1.326.991 persons, and in Brcko District B&H 93.028 persons. Even though that more than two years after the Census there are no any additional demographic data published due to the internal ethnic disagreements over the methodology. However, the religious landscape of Bosnia and Herzegovina according to the unofficial estimations of Agency for Statistics of Bosnia and Herzegovina Muslims constitute more than 40% of population, Serbian-Orthodox Christians more than 30%, Roman-Catholics around 15%, while the rest belongs to other religious communities (Jewish, Protestant) and atheist. The majority of Serbian-Orthodox live in entity of Republika Srpska, while Muslims and Roman-Catholics live in entity Federation of BiH, the other religious communities have the highest membership in Sarajevo region.

2.3. Legal and Normative framework of religious freedom in Bosnia and Herzegovina The most important legal guaranty of religious freedom and freedom of expression of religion are contained in Constitution of Bosnia and Herzegovina , Law on Freedom of Religion and Legal Position of Churches and Religious Communities in Bosnia and Herzegovina and signed agreements between state and religious communities in B&H. According to the Article II of the Constitution, that regulates human rights and freedoms, Bosnia and Herzegovina and both entities have legal obligation to ensure highest level of protection of internationally recognized human rights and human freedoms. Within the 26

same article it has been prescribed that rights and freedoms enlisted in European convention of Human Rights will be implemented in Bosnia and Herzegovina and it will be supreme over the other laws of B&H. This provision means that all individuals, religious communities and churches could refere to the European Convention of religious freedom before any court process in Bosnia and Herzegovina because it has been made as an integral part of B&H Constitution. Article 2, sec. 3 of the B&H Constitution contains the list of enumerated rights within the territory of Bosnia and Herzegovina among which the freedom of thought, conscience and religion has been guaranteed, while Article 2, sec. 4 prohibits any kind of discrimination based on religion, race, language, etc. Annex I of the Constitution of B&H contains the list of the 15 international conventions on human rights that shall be implemented in Bosnia and Herzegovina. Constitutions of two entities have more specific regulations related to the protection of freedom of religion. Thus, the Constitution of Federation of BiH, adopted in 1994, among fundamental freedoms enlists “freedom of conscience, religion and belief ” and “freedom of religion including private and public worship” . Constitution of Republika Srpska besides “freedom of religion and creed” gives special focus on collective freedom of expression of religious conviction guaranteeing the rights of religious communities. Beside these Constitutions as primary legal sources for protection of religious freedoms in Bosnia and Herzegovina there are additional mechanisms ensured by adoption of entirely new laws or amendments on previous laws in order to secure the respect of religious rights and freedoms of individuals but also of religious communities as collectives. These additional instruments include State –Churches/Religious Communities agreements and Law on Freedom of Religion and Legal Position of Churches and Religious Communities in Bosnia and Herzegovina through two mechanisms: BiH’s Ombudsmen for Human rights and Constitutional Court of Bosnia and Herzegovina.

2.4. Legal status and foundation of churches and religious communities in B&H The Law on Freedom of Religion in BiH gives to the churches and religious communities the status of legal entities as they attain registration by the Ministry of Justice of Bosnia and Herzegovina. In regards to the method of registration, the law differentiates three categories of churches and religious communities. The first category consists of traditional religious communities with long historical presence in BiH that are Islamic Community, Serbian Orthodox Church, the Catholic Church and the Jewish Community. The second category consists of churches and religious communities that are registered before the adoption of this law and acquired the status of legal entities. To these first two categories Law has recognized the continuity of the acquired legal status, with the obligation of registering with the Ministry of Justice. The third category consists of new churches and religious communities that apply for registration to the Ministry of Justice, and are required to, besides the application, submit the following documents: a) the Statutes or other basic acts of religious community, with clear content and manner of religion, of worship, and the area as well as mode of activity, b) document on official religious teachings, c) the signatures of 300 citizens - followers and d) decision to establish religious communities, adopted by at least 30 founders and signed by the head of the community, his deputy or other authorized representative. Current legal status enables autonomy of churches and religious communities in their activities, and state has no right to interfere into internal organization and activities of churches and religious communities in accordance to their own internal rules, beliefs and teachings. Furthermore, it is forbidden to the state authorities to interfere or influence or replace religious authorities or religious clerks or imams2.

2

Ibid.. Article 14. Sec. 2 and 6.

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2.5. Major Churches and Religious Communities in Bosnia and Herzegovina The Islamic Community The Islamic Community in Bosnia and Herzegovina is the sole and united community of Muslims in Bosnia and Herzegovina, Sandžak, Croatia, Slovenia, Serbia, Bosniak Muslims Diaspora, outside their homeland and of other Muslims who accept it as their own. Reis-ul-ulema is the Head of Islamic Community while Islamic Community is an inseparable part of Ummah and it derives its teachings based on Qur’an, Sunnah of Prophet Muhammad, s.a.w.s, and Islamic tradition of Bosniaks. According to the Article 33 of the Constitution of Islamic Community in Bosnia and Herzegovina, IC has following organizational units: 1. Jamaat and Majlis 2. Muftilukand/or Meshihat, Muftis 3. Council of IC, Reis-ul-ulema, Council of Muftees, Riyasat and Constitutional Court The Jamaat represents the basic organizational unit of the Islamic Community, which consists of at least two hundred Muslim households who live in one area that is interconnected in performance of common Islamic duties. The organs of the Jamaat are the Jamaat Assembly, consists of all adult members of IC in that area and the Jamaat Board –five elected representatives of specific Jamaat that ensures smoothly realization of Islamic events and religious life within Jammat. The Majlis is an organizational unit of the Islamic Community which usually consists of all Jamaats at the territory of one municipality or of at least seven united Jamaat that make a coherent whole. The organs of the Majlis are Assembly and Executive Board. The Majlis Assembly consists of elected representatives of Jamaats. The Majlis is responsible of electing the president which will run the Assembly, to elect the members of the executive board of Majlis, to read and approve annual plan. The Executive Board of the Majlis is the executive body of the Islamic Community on a designed territory of the Majlis. The Grand Imam is a member of the Executive Board of the Majlis ex officio. Majlis’s executive board’s responsibilities are to execute the decisions coming from higher authorities, to supervise the work of Jamaat boards and to propose dismissal or appointment of imams. The Grand Imam is responsible to the Mufti in religious affairs and to the Executive Board of the Majlis in administrative affairs. The term of the Grand Imam lasts for four years with the possibility of reappointment. Muftiluk is an area that encompasses more Majlises that make one territorial unit. A decision on the establishment of a muftiluk and its’ headquarter is made by the Council of IC upon the proposal of the Riyaset. Muftiluk-administration consists of a mufti and services’aheads. Muftiluk-administration is responsible to the Riyaset and the Council of IC. Muftiluk administration presents the annual action plan, organises the activities of Islamic education, collection of zekats, etc. In the Islamic Community in Serbia, Croatia and Slovenia, beside the Councils as representative and legislative bodies, there are Meshihats as religious and administrative-legal bodies. Meshihat is headed by the President of the Meshihat-mufti. For its work Meshihat is responsible to the representative and legislative body in its area and to the highest authorities of the Islamic Community of BiH. Islamic Community in Diaspora is organized according to the unique and equal principles through the main organizations which are established in one or more countries and which have their representative, executive and administrative organs; so that organizing the Islamic law in diaspora will be handled by a special legal act passed by the Council of IC. 28

Mufti is a chief/main religious authority in the area of muftiluk, or the Meshihat. Mufti governs the Muftiluk-administration or the Meshihat.Confirmation of the appointment and dismissal of the mufti is performed by the Council of the Islamic Community upon the proposal of the Reisu-l-ulama. Mufti represents and stands for the Muftiluk administration or Meshihat and interprets Islamic norms. The Riyaset of the Islamic Community is the highest executive body for the religious, educational, economic, financial, legal and other affairs of the Islamic Community in Bosnia and Herzegovina. Organization and functioning of the Riyaset is regulated by a special legal act issued by the Council of IC on the proposal of the Riyaset. The Riyaset consists of the heads of the departments, Deputy Rais-ulUlama, Rais-ul-Ulama who is the head of the Riyaset. Rijaset takes care of the entirety of the Islamic Community and it is based on principles of Sharia law. It is the organ responsible of preparing strategies, executing and implementing decisions of the Council, preparing budget, supervises the executive bodies of IC, approves and deals with the curricula of the Islamic institutions such as appointing and dismissing deans and lecturers of Islamic faculties. They also assure the rights of Muslims. They organise and monitor the zekat, establishing network with other religious communities. The Council of Muftees is a body of the Islamic Community in charge of religious affairs and issuing the fatwas. Council of Muftees is headed by the Raisul Ulama. The Raisul Ulama is the supreme authority and the Grand Muftee of the Islamic Community. The Raisul Ulama is the highest religious authority of the Islamic Community and is a symbol of unity of the Din and the Ummat of the Islamic Community. The Reius-ul Ulema plans, leads, directs and monitors the religious life of Islamic community. Reis-ul Ulema also issues fetwas and he is responsible to the Council for his work. Among the others Reis-ul Ulema handles the coordination of the offices of IC. The Council of the Islamic Community is the highest representative and the main legislative body of the Islamic Community. Council’s jurisdictions are: -

to approve the Constitution and other rules which regulate the organization and activities of the bodies and institutions of the Islamic Community

-

to determine the strategy and the directions of the development of the Islamic Community

-

to provide the guidelines for the work of the bodies and institutions and for the management of the property of the Islamic Community

-

to approve the budget and read and approve the financial report of the Riyaset of the Islamic community

-

to approve the establishment of associations/organizations within the Islamic community

-

Confirms the nomination and dismissal of the Muftees

-

to appoint and dismiss the members of the Riyaset

-

to appoint the members of the Constitutional Court of the Islamic Community

-

to appoint the members of the permanent and ad-hoc committees of the Council

-

to consider and accept the reports of the work of the: Raisul Ulema, Council, Council of Muftees etc.

-

to pass the regulations on serving in the Islamic Community and the disciplinary responsibility

-

to pass the regulations on the use of the logo and the flag of the Islamic Community

29

The Constitutional Court of the Islamic Community is the main body which assesses the constitutionality of the acts and the work of the departments and bodies of the Islamic Community. It evaluates constitutionality of legal acts and other acts of bodies of IC, resolves conflicts in terms of authority. The Catholic Church According to the basic agreement between the Holy See and Bosnia and Herzegovina, a juridical framework is established. Bosnian Catholic Croats apply their practices directly from the Vatican. According to this agreement Bosnia and Herzegovina guarantees to Catholic Church and to her juridical and physical persons the freedom to communicate and to maintain contacts with the Holy See and other Churches from other countries. The competent ecclesiastical authority has the exclusive right to regulate freely its proper ecclesiastical order, to establish, alter and suppress ecclesiastical provinces, archdioceses, dioceses, apostolic administrations, territorial prelature, territorial abbacies, personal prelature, parishes, institutes of consecrated life and societies of apostolic life, as well as other ecclesiastical juridical persons. The Catholic Church has the right to establish educational institutions at all levels and to administer them according to its own norms, while respecting the legal dispositions of Bosnia and Herzegovina. There are three ordained offices which are Deacon, Priest, and Bishop. Other terms are either administrative or honorific. Appointments and laws are bounded to the Holy See. Bishop is being appointed according to the canon law. Within Episcopal Conference of Bosnia Ecclesiastical: province of Sarajevo is in charge. In this province the main one is Archdiocese of Vrhbosna. Below Archdiocese of Vrhbosna there are 3 dioceses more handling Catholicism in BH and even outside of BH- taking into consideration that Diocese of Skopje belongs to Archdiocese of Vrhbosna-. Those are dioceses of Banja Luka, Mostar Duvno and Skopje. All the organizational and structural issues are regulated by the code of canon law. The Orthodox Church Serbian Orthodox Church rules over Serbian Orthodox population living in Serbia, Montenegro and Bosnia and Herzegovina with the permanent seat in Serbia. According to the constitution of Serbian Orthodox Church, it shall maintain dogmatic and canonical unity with other Orthodox Churches. Legal entities of the Serbian Orthodox Church are: the Patriarchate, Dioceses, church congregations, monasteries, endowments, independent institutions or such funds, and some places of worship intended for the church purposes. The Serbian Orthodox Church is governed upon: a.

Holy Scripture and Holy Tradition in accordance with the teachings of the Holy Orthodox Church;

b.

The rules of the Ecumenical Councils and thereof accepted the Apostolic Rules,Local Councils and the Holy Fathers;

c.

The Regulations of the Regional Councils and of the Synods of the Patriarchates, provided they were adopted by the Serbian Orthodox Church;

d.

The provisions of this Constitution;

e.

Regulations, book of regulations and general decisions of church authorities.

Within the organization of the Serbian Orthodox Church are the following church-hierarchical and governing authorities and bodies: 30

1.

The Patriarch, the Holy Assembly of Bishops and the Holy Assembly of Synods, the Grand Ecclesiastical Court, the Patriarchal Council, the Patriarchal Board of Directors;

2.

Diocesan Bishop, Diocesan Ecclesiastical Court, Diocesan Council, Diocesan Board of Directors;

3.

Episcopal Dean;

4.

Parish priest;

5.

The Council of Church Congregation and the Board of Directors of Church Congregation and

6.

Superiors and Brotherhood of monasteries.

Orthodox Serbs in Bosnia and Herzegovina belong to their dioceses that are part of the entire system, which are being: Banja Luka, Bihac, Mostar, Sabac, Sarajevo and Tuzla. The Diocese is comprised of the Episcopal deaneries, church congregations, parishes and monasteries in terms of church administration. Parish is a community of Orthodox people that are under spiritual guidance of one parish priest. A parish shall be comprised of not less than 300 and no more than 500 Orthodox homes. Accordingly, every Orthodox Christian shall be the member of a parish within his/her permanent residence. The Patriarch shall be elected from active Serbian Diocesan Bishops which govern their Dioceses for at least five years. The Holy Assembly of Bishops, as the highest hierarchical representative body, shall be ecclesiastical legislative power in terms of religion, holy services, ecclesiastical order (discipline) and internal order of the Church. The Holy Assembly of Bishops is also responsible for interpreting the cannon law as much as taking care of the unity of all churches within the Serbian Orthodox Church. The Holy Synod of Bishops shall be comprised of the Patriarch, the President, and four Diocesan Bishops, the members. The Holy Synod of Bishops shall be the highest executive (governing and administrative) and judicial authority within their scope. The Holy Synod of Bishops shall decide under the presidency of the Patriarch upon regular and extraordinary convocation of the Holy Assembly of Bishops. The Great ecclesiastical court is a high judicial authority for ecclesiastical adjudication and church matters; Judges transgressions of clergy of both orders, judges transgressions of the faithful, judges within its jurisdiction, on the validity, annulment, and divorce of a church marriages. Also all disputes of the internal church government that doesn’t belong to the jurisdiction of the Holy Assembly and Synod of Bishops. The Patriarchal Council shall be the legislative body in external matters (material-financial) of church administration. Mandate of the Patriarchal Council last for six years. Board of directors of The Patriarchate has the ultimate executive authority over the ecclesiastical-administrative bodies and the executive body of the Patriarchal Council. Board of directors of The Patriarchate may have legal advisors for its legal affairs. Diocesan bishops at their arch pastoral call, according to teachings and rules of the Orthodox Church, has full hierarchical authority in matters of faith and morals , and liturgical officiating and arch pastoral care in his diocese . Diocesan bishop, as the immediate leader and representative of their dioceses, with the cooperation of the clergy and the people, shall operate and manage the overall comprehensive, internal and external, religious and church life in the Diocese. Diocesan ecclesiastical Court has authority of diocesan Bishop for ecclesiastical and judicial affairs and internal church administration. The duty of the ecclesiastical-judicial prosecutor shall officiate as designated by the Bishop. In the scope of the internal administration of church affairs, Diocesan ecclesiastical court shall work by s the instructions and orders of the Diocesan Bishops. Decisions of the Diocesan ecclesiastical courts, which are not subject of consideration of the higher authorities are 31

executive and they shall be performed by a regional church authorities. Diocesan council is a representative office in matters of church administration. Jewish Community in Bosnia and Herzegovina Jews as an ethnic religious community in Bosnia and Herzegovina occurred after the inquisition and expulsion from Spain in the late 15th century, when they come seeking refuge in Bosnia and Herzegovina. The Jewish community sustained to the present day, although in small numbers. A long-term presence of Jews in Bosnia and Herzegovina is witnessed by a synagogue in Sarajevo, as well as the Jewish cemetery in Sarajevo, Tuzla and Travnik, which are today more historical monuments than functional units. Also there were two graveyards in Banja Luka, as well as four synagogues. Ashkenazi Synagogue is a synagogue in Sarajevo and the third largest in Europe. It was built in 1902. The shape of this temple is built with corner domes on high drums, and coated with a shallow pseudo ornaments. It is located near the Latin Bridge and Drvenija, on the left bank of the river. It was built by Karl Paržik. The Jewish community in Sarajevo is organized as the Jewish community whose president is Jakob Finci, while a Jewish cultural, educational and humanitarian society “La Benevolencija” was established in January 1892. It is the oldest association of its kind in Bosnia and Herzegovina which today exists and works. Currently there is just little over than 1000 Jews in Bosnia and Herzegovina.3

3 See: http://www.klix.ba/vijesti/bih/bosanski-jevreji-su-prezivjeli-dva-holokausta/081222025 32

Chapter III FIELD SURVEY AND DATA ANALYSIS Missionary activities of various denominations of Christianity and Islam have always been a hot topic in BiH. Harmony in Bosnian society has continued for centuries with the exception times of external dynamics or interventions. After Bosnian war between 1992-95, various international NGOs and semiofficial organizations rushed into BiH to solve the problems with their way of doing business. Among these, religion-oriented NGOs are the most striking. Islamic scholars and clerics are the universe of the research. We constituted our sample firstly clustering then stratifying the universe in terms of administrative structure of BiH and individual features of subjects. 3.1. Descriptive Statistics of the Subjects Age groups of the sample are quite young. Almost 80 percent of the sample is under 46 years. It means 80 percent of the sample was either child or young during the war. This youthfulness also makes the interviewed subjects more sensitive to the ongoing discussions in the agenda of the country. Age Groups Frequency Percent

Valid

Missing

Valid Percent

Cumulative Percent

19-29

76

19,9

25,7

25,7

30-45

167

43,8

56,4

82,1

46 and above

53

13,9

17,9

100,0

Total

296

77,7

100,0

System

85

22,3

381

100,0

Total

Since, mainly clerics and scholars from Islamic field are interviewed, the ratio of females is quite low at around 20 percent. A2.Sex Frequency Percent

Valid

Valid Percent

Cumulative Percent

Male

306

80,3

80,3

80,3

Female

75

19,7

19,7

100,0

Total

381

100,0

Main concern of the research is to obtain views of Muslim subjects related to missionary activities. Therefore, the proportion of Croats, Serbs and others together is just near 20 percent.

33

A3.Ethnicity Frequency Percent

Valid Percent

Cumulative Percent

Bosniak

281

73,8

73,8

73,8

Croat

23

6,0

6,0

79,8

Serb

46

12,1

12,1

91,9

Other

8

2,1

2,1

94,0

Do not want to disclose

23

6,0

6,0

100,0

Total

381

100,0

100,0

Valid

Due to evacuation of RS after Bosnian war, the number of clerics and scholars from Islamic side has olso decreased. Only 6 percent of subjects interviewed from RS side. A4.Residence Frequency Percent

Valid Percent

Cumulative Percent

RS

23

6,0

6,1

6,1

FBiH

347

91,1

92,5

98,7

BRCKO

5

1,3

1,3

100,0

Total

375

98,4

100,0

Missing System

6

1,6

Total

381

100,0

Valid

BiH is rural due to the undeveloped character of the country. 34 percent of subjects are from rural area. Only 46 percent of the sample lives in urban area. A5.Residence area type Valid Frequency Percent Percent Rural 123 32,3 34,3 Suburban 71 18,6 19,8 City / Valid 165 43,3 46,0 town Total 359 94,2 100,0 Missing System 22 5,8 Total 381 100,0

Cumulative Percent 34,3 54,0 100,0

As only clerics and scholars were taken into consideration, the education level of the sample is above average of Bosnians. In order to serve as cleric one should have secondary school diploma at least. 58 percent of the sample has faculty or higher diploma.

34

Education Group

141

37,0

Valid Percent 38,8

222

58,3

61,2

363 18 381

95,3 4,7 100,0

100,0

Frequency Percent Secondary School Faculty and Valid higher Total Missing System Total

Cumulative Percent 38,8 100,0

The main concern of this study is to obtain facts and perceptions toward Christian and other new religious movements in BiH. Therefore, the sample is mainly composing of all Muslim clerics and scholars. However, our study covers some non-Muslim clerics and scholars. However, the analysis on that part is included separately. A7.Religious affiliation Valid Frequency Percent Percent Islam 287 75,3 77,6 Catholic 32 8,4 8,6 Valid Orthodox 41 10,8 11,1 Atheist 10 2,6 2,7 Total 370 97,1 100,0 Missing System 11 2,9 Total 381 100,0

Cumulative Percent 77,6 86,2 97,3 100,0

Due to relatively being young, 25 percent of subjects are single. Naturally overwhelming number of interviewed subjects are married. This may also reflect the fact marriage is encouraged in Islam. A8.Marital status Frequency Percent

Valid

Missing

Valid Percent

Cumulative Percent

Single

92

24,1

25,2

25,2

Married

256

67,2

70,1

95,3

Divorced

17

4,5

4,7

100,0

Total

365

95,8

100,0

System

16

4,2

381

100,0

Total

The research sample is consisting of religious officials. They are supposed to have more updated information about missionary activities in their neighbourhoods.

35

A9.Profession Frequency Percent Valid

Religious official (Islam) University faculty Religious official (Catholicism) Other Religious official (Orthodox) Total Missing System Total

Valid Percent

Cumulative Percent

229

60,1

62,9

62,9

44

11,5

12,1

75,0

12

3,1

3,3

78,3

40

10,5

11,0

89,3

39

10,2

10,7

100,0

364 17 381

95,5 4,5 100,0

100,0

3.2. Perception of New Religious Communities and Churches in BiH Interviewed people are in favour of activities of Islamic organizations in general in BiH. However, the proportion of negative view is near 10 percent. The positive view may also reflect the actual knowledge participants have of Islamic organisations based on social interactions and personal networks. This shows that most people interact within their religious communities. This is further evidenced by the neutral responses given for the activities of other religious communities. B11. What opinion do you have of ...? Activities of Islamic organizations in BiH Valid Cumulative Frequency Percent Percent Percent Very positive 99 26,0 26,4 26,4 Positive 153 40,2 40,8 67,2 Neither positive nor 61 16,0 16,3 83,5 negative Negative 28 7,3 7,5 90,9 Valid Very negative 7 1,8 1,9 92,8 Do not know / do not 27 7,1 7,2 100,0 wish to respond Total 375 98,4 100,0 Missing System 6 1,6 Total 381 100,0 Activities of Catholics are favoured 32 percent of the subjects. Just 12 percent of the sample is having negative approach to the issue. The proportion of positively approaching to the Orthodox activities is around 21 percent. And negative attitude toward Orthodox activities is about 20 percent. When comparing to figures about Catholics, relatively more negative view of Muslim officials toward Orthodox is apparent. These figures may reflect the intertwined ethno-religious social identities in BH. The association of the Orthodox faith with Bosnian Serbs is apparent as a result of the 1990s war and aggression against Bosnian Muslims. This shows that there is ongoing mistrust between the religious communities and much more effort needs to be made for reconciliation at a grassroots level. This means that there is a greater need for faith-based NGOs to engage in “inter-religious” dialogue.

36

B12. What opinion do you have of ...? Activities of Catholic organizations in BiH Valid Cumulative Frequency Percent Percent Percent Very positive 38 10,0 10,6 10,6 Positive 76 19,9 21,1 31,7 Neither positive nor 136 35,7 37,8 69,4 negative Negative 34 8,9 9,4 78,9 Valid Very negative 8 2,1 2,2 81,1 Do not know / do not 68 17,8 18,9 100,0 wish to respond Total 360 94,5 100,0 Missing System 21 5,5 Total 381 100,0

B13. What opinion do you have of ...? Activities of Orthodox organizations in BiH Valid Cumulative Frequency Percent Percent Percent Very positive 17 4,5 4,7 4,7 Positive 58 15,2 16,1 20,8 Neither positive nor 146 38,3 40,4 61,2 negative Negative 57 15,0 15,8 77,0 Valid Very negative 14 3,7 3,9 80,9 Do not know / do not 69 18,1 19,1 100,0 wish to respond Total 361 94,8 100,0 Missing System 20 5,2 Total 381 100,0

B14. What opinion do you have of ...? Activities of new religious communities and churches in BiH Valid Cumulative Frequency Percent Percent Percent Very positive 8 2,1 2,3 2,3 Positive 19 5,0 5,4 7,6 Neither positive nor 120 31,5 33,8 41,4 negative Negative 74 19,4 20,8 62,3 Valid Very negative 37 9,7 10,4 72,7 Do not know / do not 97 25,5 27,3 100,0 wish to respond Total 355 93,2 100,0 Missing System 26 6,8 Total 381 100,0

37

Activities of new religious communities in BiH are not welcomed. While only 8 percent of the sample is in favour of these communities, the negative attitude is 31 percent. In traditional societies where there is a strong connection to established religion, it is expected that the activities of new religious communities are met with suspicion. Various traditional Turkish orders (tariqats) are operating in BiH. General approach is quite positive. However, 16 percent of the sample has negative view against the activities of the Turkish religious organizations. Besides, 26 percent of interviewed people are indifferent about the subject. As Turkish Islamic orders have culturally similar understandings of Islam (through the Hanafi traditions), even if not the same as Bosnian interpretations of Islam, this similarity may explain the general positive view of Turkish tariqats. However to gain a better understadning and explanation for these results, more indepth qualitative research needs to be conducted in the future. B15. What opinion do you have of ...? Activities of Turkish religious organizations in BiH Valid Cumulative Frequency Percent Percent Percent Very positive 19 5,0 5,3 5,3 Positive 99 26,0 27,8 33,1 Neither positive nor 91 23,9 25,6 58,7 negative Negative 48 12,6 13,5 72,2 Valid Very negative 10 2,6 2,8 75,0 Do not know / do not 89 23,4 25,0 100,0 wish to respond Total 356 93,4 100,0 Missing System 25 6,6 Total 381 100,0 Activities of Saudi religious organizations are also welcomed. However the positive view is relatively lower in comparing to the Turkish ones. Negative approach is 21 percent and the proportion of indifference is 32 percent. It seems that some ambiguities are in the heads of people about Saudi organizations. B16. What opinion do you have of ...? Activities of Saudi religious organizations in BiH Valid Cumulative Frequency Percent Percent Percent Very positive 11 2,9 3,1 3,1 Positive 66 17,3 18,5 21,6 Neither positive nor 113 29,7 31,7 53,4 negative Negative 61 16,0 17,1 70,5 Valid Very negative 13 3,4 3,7 74,2 Do not know / do not 92 24,1 25,8 100,0 wish to respond Total 356 93,4 100,0 Missing System 25 6,6 Total 381 100,0

38

Among Islamic countries Iran has the lowest positive and highest negative perception among clerics and scholars. The ratio of people who have positive view is around 8, and negative view is about 38 percent. Still 28 percent of people are indifferent against Iranian religious organizations. As Iranian organisations are largely dominated by Shiite interpreations of Islam, these results reflect the division between the Sunni and Shiite communities. B17. What opinion do you have of ...? Activities of Iranian religious organizations in BiH Valid Cumulative Frequency Percent Percent Percent Very positive 6 1,6 1,7 1,7 Positive 22 5,8 6,2 7,8 Neither positive nor 100 26,2 28,0 35,9 negative Negative 85 22,3 23,8 59,7 Valid Very negative 49 12,9 13,7 73,4 Do not know / do not 95 24,9 26,6 100,0 wish to respond Total 357 93,7 100,0 Missing System 24 6,3 Total 381 100,0 The term European Islam became more prevalent in academic and political discourses with the contributions of scholars such as Tariq Ramadan in his book “To be a European Muslim” (1999), Bassam Tibi in “Political Islam, World Politics and Europe” (2008) “Towards a European Islam” (1999). Much of the scholarly literature and political discourse is connected with the the settlement of migrants from Muslim majority countries into Europe and the process of integration into these repective European societies. Especially after 9/11 in the USA and following similar attacks in the West, some Islamic and secular scholars have tried to promote “European Islam”. By advocating this, they try to refer Islamic traditions to the certain geographies that have their own Islamic understandings and traditions. In South East Euope, the historical, social and cultural conext is different to what is generally associated with “European Islam” and therefore may have slightly different connotations. Islam in Bosnia is already “established” with mechanisms and institutions that deal with religious affairs such as Rijasat. 27 percent of Islamic officials are in favour of European Islam. While 22 percent of people are against this concept, 25 percent have neither positive nor negative approaches. B18. What opinion do you have of ...? The idea of “European Islam” Valid Cumulative Frequency Percent Percent Percent Very positive 29 7,6 8,1 8,1 Positive 67 17,6 18,8 27,0 Neither positive nor 89 23,4 25,0 52,0 negative Negative 54 14,2 15,2 67,1 Valid Very negative 25 6,6 7,0 74,2 Do not know / do not 92 24,1 25,8 100,0 wish to respond Total 356 93,4 100,0 Missing System 25 6,6 Total 381 100,0 39

It is interesting to see that a quite high proportion (36%) of the sample thinks that Catholic missionary activites is widespread in BiH. Only 12% does not think that missionary activities are common. Same trend also is valid Orthodox Christianity, but the ratio is relatively weaker. While 55% of interviewed people think that Islamic Dawah activities are widespread in BiH, only 13% think that it is not common across the country. According to 57% of the people main target of Islamic Dawah activities are targeting Muslims. Around 19% of the subjects do not agree with this view. 34 percent of people think that main target of Christian missionary activities is not only Christians. 29% of interviewed people think that Christian missionary activities aim at only Christians. 31% of people think that the Islamic Community (IC) has enough information about Christian missionary activities in BiH. However the proportion of opposite view is higher. The ratio of people who think that the IC has not enough information about Christian missionary activities in BiH is 36%. Around 36% of interviewd Muslims think that the Roman Catholic Church supports missionary activities that target Muslims in BiH. The people who do not agree with this view are about 12%. Same trend is also valid for the Serbian Orthodox Church. The interviewed people overwhelmingly think that the traditional interpretation of Islam in Bosnia is different from other traditions of Muslim countries. While 62% of people think that Bosnian Islamic tradition is different, only around 14% disagree with this. Almost all interviewed Muslim subjects have enough information related to the capacity and activities of the IC. Therefore, their assessment regarding the IC could be taken as views of experts. 71% of the subjects think that the IC has sufficient capacity to compete with the new Islamic religious organizations in BiH. Just 6% thinks that the capacity of the IC is not enough for that. 39% of people think that the Roman Catholic Church has sufficient capacity to compete with the new Chritian organizations in BiH. It should be kept in mind that Muslim majority character of Bosnia may have some effect on this view. Similar inference could also be extracted for the Serbian Orthodox Church. According to the subjects (57%) new religious communities in BiH have some financial difficulties and organize their religious ceremonies and gatherings in their private properties. Thus 46% of the subjects think that new religious communities use their own facilities for their ceremonies and gatherings. It means that new religious organizations are still at their emerging phases in BiH. More than half of the subjects think that the Western international organizations support the new Christian religious communities in BiH. However, 39% of the sample does not have a certain opinion on this issue. 53% of the invertviewed people think that the IC does not support new Islamic religious communities in BiH. The ratio of the people who think the IC supports these organizations is low rate of up to 11%. While 16% of the subjects think that the Roman Catholic Church supports the new Christian communities in BiH, 18% believe that the Serbian Orthodox Church supports those activities in the country. The separation of state and religion is quite established in BiH. Therefore each traditional religion has its own founding treaty (constitution) and has a protocol that also shows the relationship of the religion with the state. More than half of the subjects think that the state of BiH supports only traditional religious communities (Islam, Catholicism, Orthodox Christianity and Judaism). Just 16% think that the state also supports new religious communities. 53% of respondents think that the new religious organizations have influence on socio-political 40

functioning of BiH. 65% of this sample has the opinion that religion plays a major role in politics in BiH. The role of religion on families reaches 77% according to the sample. Again 77% of the interviewed people think that religion plays a major role in society. Personal lives of individuals are also affected heavily by religion according to the sample (83%). In parallel with this, 76% of the people think that religion will play a major role in BiH in the future. B21. Please indicate the degree to which you agree with the following statement: Nowadays, Catholic missionary activities are widespread in BiH. Valid Cumulative Frequency Percent Percent Percent I agree completely 58 15,2 15,9 15,9 I agree 110 28,9 30,1 46,0 I neither agree nor 109 28,6 29,9 75,9 disagree I disagree 35 9,2 9,6 85,5 Valid I disagree completely 6 1,6 1,6 87,1 I Do not know / do not 47 12,3 12,9 100,0 wish to respond Total 365 95,8 100,0 Missing System 16 4,2 Total 381 100,0

B22. Please indicate the degree to which you agree with the following statement: Nowadays, Orthodox missionary activities are widespread in BiH. Valid Cumulative Frequency Percent Percent Percent I agree completely 33 8,7 9,0 9,0 I agree 84 22,0 23,0 32,1 I neither agree nor 126 33,1 34,5 66,6 disagree I disagree 60 15,7 16,4 83,0 Valid I disagree completely 9 2,4 2,5 85,5 I Do not know / do not 53 13,9 14,5 100,0 wish to respond Total 365 95,8 100,0 Missing System 16 4,2 Total 381 100,0

41

B23. Please indicate the degree to which you agree with the following statement: Nowadays, Islamic dawah activities are widespread in BiH. Valid Cumulative Frequency Percent Percent Percent I agree completely 58 15,2 15,9 15,9 I agree 142 37,3 39,0 54,9 I neither agree nor 84 22,0 23,1 78,0 disagree I disagree 42 11,0 11,5 89,6 Valid I disagree completely 4 1,0 1,1 90,7 I Do not know / do not 34 8,9 9,3 100,0 wish to respond Total 364 95,5 100,0 Missing System 17 4,5 Total 381 100,0 B24. Please indicate the degree to which you agree with the following statement: Activities of Islamic organizations are directed only toward Muslims in BiH. Valid Cumulative Frequency Percent Percent Percent I agree completely 64 16,8 17,4 17,4 I agree 147 38,6 40,1 57,5 I neither agree nor 57 15,0 15,5 73,0 disagree I disagree 60 15,7 16,3 89,4 Valid I disagree completely 9 2,4 2,5 91,8 I Do not know / do not 30 7,9 8,2 100,0 wish to respond Total 367 96,3 100,0 Missing System 14 3,7 Total 381 100,0

B25. Please indicate the degree to which you agree with the following statement: Christian missionary activities are directed only toward Christians in BiH. Valid Cumulative Frequency Percent Percent Percent I agree completely 28 7,3 7,7 7,7 I agree 78 20,5 21,5 29,2 I neither agree nor 89 23,4 24,5 53,7 disagree I disagree 111 29,1 30,6 84,3 Valid I disagree completely 11 2,9 3,0 87,3 I Do not know / do not 46 12,1 12,7 100,0 wish to respond Total 363 95,3 100,0 Missing System 18 4,7 Total 381 100,0

42

B26. Please indicate the degree to which you agree with the following statement: The Islamic Community in BiH possesses enough information about Christian missionary activities in BiH. Valid Cumulative Frequency Percent Percent Percent I agree completely 27 7,1 7,4 7,4 I agree 85 22,3 23,4 30,8 I neither agree nor 73 19,2 20,1 50,8 disagree I disagree 108 28,3 29,7 80,5 Valid I disagree completely 23 6,0 6,3 86,8 I Do not know / do not 48 12,6 13,2 100,0 wish to respond Total 364 95,5 100,0 Missing System 17 4,5 Total 381 100,0 B27. Please indicate the degree to which you agree with the following statement: The Roman Catholic Church in BiH supports the Christian missionary activities directed toward Bosnian Muslims. Valid Cumulative Frequency Percent Percent Percent I agree completely 28 7,3 7,8 7,8 I agree 98 25,7 27,2 35,0 I neither agree nor 110 28,9 30,6 65,6 disagree I disagree 36 9,4 10,0 75,6 Valid I disagree completely 8 2,1 2,2 77,8 I Do not know / do not 80 21,0 22,2 100,0 wish to respond Total 360 94,5 100,0 Missing System 21 5,5 Total 381 100,0 B28. Please indicate the degree to which you agree with the following statement: The Serbian Orthodox Church in BiH supports the orthodox missionary activities directed toward Bosnian Muslims. Valid Cumulative Frequency Percent Percent Percent I agree completely 30 7,9 8,3 8,3 I agree 94 24,7 26,1 34,4 I neither agree nor 119 31,2 33,1 67,5 disagree I disagree 26 6,8 7,2 74,7 Valid I disagree completely 11 2,9 3,1 77,8 I Do not know / do not 80 21,0 22,2 100,0 wish to respond Total 360 94,5 100,0 Missing System 21 5,5 Total 381 100,0 43

B29. Please indicate the degree to which you agree with the following statement: The traditional interpretation of Islam in BiH differs from the Islamic traditions of other Muslim countries. Valid Cumulative Frequency Percent Percent Percent I agree completely 82 21,5 22,3 22,3 I agree 145 38,1 39,4 61,7 I neither agree nor 69 18,1 18,8 80,4 disagree I disagree 46 12,1 12,5 92,9 Valid I disagree completely 5 1,3 1,4 94,3 I Do not know / do not 21 5,5 5,7 100,0 wish to respond Total 368 96,6 100,0 Missing System 13 3,4 Total 381 100,0 B210. Please indicate the degree to which you agree with the following statement: The Islamic Community has enough potential and capacity to compete with the new Islamic religious organizations in BiH. Valid Cumulative Frequency Percent Percent Percent I agree completely 100 26,2 27,3 27,3 I agree 159 41,7 43,4 70,8 I neither agree nor 47 12,3 12,8 83,6 disagree I disagree 12 3,1 3,3 86,9 Valid I disagree completely 10 2,6 2,7 89,6 I Do not know / do not 38 10,0 10,4 100,0 wish to respond Total 366 96,1 100,0 Missing System 15 3,9 Total 381 100,0 B211. Please indicate the degree to which you agree with the following statement: The Roman Catholic Church in BiH has enough potential and capacity to compete with the new Christian religious organizations in BiH. Valid Cumulative Frequency Percent Percent Percent I agree completely 45 11,8 12,4 12,4 I agree 96 25,2 26,5 39,0 I neither agree nor 100 26,2 27,6 66,6 disagree I disagree 18 4,7 5,0 71,5 Valid I disagree completely 3 ,8 ,8 72,4 I Do not know / do not 100 26,2 27,6 100,0 wish to respond Total 362 95,0 100,0 Missing System 19 5,0 Total 381 100,0 44

B212. Please indicate the degree to which you agree with the following statement: The Serbian Orthodox Church has enough potential and capacity to compete with the new Orthodox religious organizations in BiH. Valid Cumulative Frequency Percent Percent Percent I agree completely 33 8,7 9,1 9,1 I agree 99 26,0 27,3 36,4 I neither agree nor 102 26,8 28,1 64,5 disagree I disagree 17 4,5 4,7 69,1 Valid I disagree completely 2 ,5 ,6 69,7 I Do not know / do not 110 28,9 30,3 100,0 wish to respond Total 363 95,3 100,0 Missing System 18 4,7 Total 381 100,0 B213. Please indicate the degree to which you agree with the following statement: New religious communities organize their religious ceremonies and gatherings on private properties. Valid Cumulative Frequency Percent Percent Percent I agree completely 50 13,1 13,8 13,8 I agree 156 40,9 43,1 56,9 I neither agree nor 68 17,8 18,8 75,7 disagree I disagree 13 3,4 3,6 79,3 Valid I disagree completely 6 1,6 1,7 80,9 I Do not know / do not 69 18,1 19,1 100,0 wish to respond Total 362 95,0 100,0 Missing System 19 5,0 Total 381 100,0

B214. Please indicate the degree to which you agree with the following statement: New religious communities use their own facilities in BiH. Valid Cumulative Frequency Percent Percent Percent I agree completely 33 8,7 9,1 9,1 I agree 135 35,4 37,2 46,3 I neither agree nor 83 21,8 22,9 69,1 disagree I disagree 31 8,1 8,5 77,7 Valid I disagree completely 6 1,6 1,7 79,3 I Do not know / do not 75 19,7 20,7 100,0 wish to respond Total 363 95,3 100,0 Missing System 18 4,7 Total 381 100,0 45

B215. Please indicate the degree to which you agree with the following statement: Western International organizations support the new Christian religious communities in BiH. Valid Cumulative Frequency Percent Percent Percent I agree completely 42 11,0 11,6 11,6 I agree 143 37,5 39,4 51,0 I neither agree nor 75 19,7 20,7 71,6 disagree I disagree 17 4,5 4,7 76,3 Valid I disagree completely 3 ,8 ,8 77,1 I Do not know / do not 83 21,8 22,9 100,0 wish to respond Total 363 95,3 100,0 Missing System 18 4,7 Total 381 100,0 B216. Please indicate the degree to which you agree with the following statement: The Islamic Community in BiH supports new Islamic religious communities in BiH. Valid Cumulative Frequency Percent Percent Percent I agree completely 11 2,9 3,1 3,1 I agree 29 7,6 8,1 11,1 I neither agree nor 69 18,1 19,2 30,4 disagree I disagree 135 35,4 37,6 68,0 Valid I disagree completely 55 14,4 15,3 83,3 I Do not know / do not 60 15,7 16,7 100,0 wish to respond Total 359 94,2 100,0 Missing System 22 5,8 Total 381 100,0 B217. Please indicate the degree to which you agree with the following statement: The Roman Catholic Church supports new Christian communities in BiH. Valid Cumulative Frequency Percent Percent Percent I agree completely 18 4,7 5,0 5,0 I agree 38 10,0 10,5 15,5 I neither agree nor 100 26,2 27,7 43,2 disagree I disagree 69 18,1 19,1 62,3 Valid I disagree completely 13 3,4 3,6 65,9 I Do not know / do not 123 32,3 34,1 100,0 wish to respond Total 361 94,8 100,0 Missing System 20 5,2 Total 381 100,0 46

B218. Please indicate the degree to which you agree with the following statement: The Serbian Orthodox Church supports new Christian communities in BiH. Valid Cumulative Frequency Percent Percent Percent I agree completely 15 3,9 4,1 4,1 I agree 51 13,4 14,1 18,2 I neither agree nor 83 21,8 22,9 41,2 disagree I disagree 67 17,6 18,5 59,7 Valid I disagree completely 12 3,1 3,3 63,0 I Do not know / do not 134 35,2 37,0 100,0 wish to respond Total 362 95,0 100,0 Missing System 19 5,0 Total 381 100,0 B219. Please indicate the degree to which you agree with the following statement: The State supports only the traditional religious communities in BiH (Islam, Catholicism, Orthodox Christianity and Judaism) Valid Cumulative Frequency Percent Percent Percent I agree completely 49 12,9 13,5 13,5 I agree 136 35,7 37,5 51,0 I neither agree nor 86 22,6 23,7 74,7 disagree I disagree 50 13,1 13,8 88,4 Valid I disagree completely 7 1,8 1,9 90,4 I Do not know / do not 35 9,2 9,6 100,0 wish to respond Total 363 95,3 100,0 Missing System 18 4,7 Total 381 100,0 B220. Please indicate the degree to which you agree with the following statement: New religious communities (Islamic and Christian) influence the socio-political functioning of BiH Valid Cumulative Frequency Percent Percent Percent I agree completely 50 13,1 13,8 13,8 I agree 142 37,3 39,2 53,0 I neither agree nor 70 18,4 19,3 72,4 disagree I disagree 39 10,2 10,8 83,1 Valid I disagree completely 10 2,6 2,8 85,9 I Do not know / do not 51 13,4 14,1 100,0 wish to respond Total 362 95,0 100,0 Missing System 19 5,0 Total 381 100,0 47

B221. Please indicate the degree to which you agree with the following statement: In BiH, religion plays a major role in politics. Valid Cumulative Frequency Percent Percent Percent I agree completely 71 18,6 19,5 19,5 I agree 164 43,0 45,1 64,6 I neither agree nor 45 11,8 12,4 76,9 disagree I disagree 63 16,5 17,3 94,2 Valid I disagree completely 5 1,3 1,4 95,6 I Do not know / do not 16 4,2 4,4 100,0 wish to respond Total 364 95,5 100,0 Missing System 17 4,5 Total 381 100,0 B222. Please indicate the degree to which you agree with the following statement: In BiH, religion plays a major role in families. Valid Cumulative Frequency Percent Percent Percent I agree completely 91 23,9 24,9 24,9 I agree 191 50,1 52,2 77,0 I neither agree nor 43 11,3 11,7 88,8 disagree I disagree 24 6,3 6,6 95,4 Valid I disagree completely 5 1,3 1,4 96,7 I Do not know / do not 12 3,1 3,3 100,0 wish to respond Total 366 96,1 100,0 Missing System 15 3,9 Total 381 100,0 B223. Please indicate the degree to which you agree with the following statement: In BiH, religion plays a major role in society. Valid Cumulative Frequency Percent Percent Percent I agree completely 81 21,3 22,0 22,0 I agree 203 53,3 55,2 77,2 I neither agree nor 56 14,7 15,2 92,4 disagree I disagree 12 3,1 3,3 95,7 Valid I disagree completely 4 1,0 1,1 96,7 I Do not know / do not 12 3,1 3,3 100,0 wish to respond Total 368 96,6 100,0 Missing System 13 3,4 Total 381 100,0

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B224. Please indicate the degree to which you agree with the following statement: In BiH, religion plays a major role in the personal lives of individuals. Valid Cumulative Frequency Percent Percent Percent I agree completely 105 27,6 28,7 28,7 I agree 199 52,2 54,4 83,1 I neither agree nor 25 6,6 6,8 89,9 disagree I disagree 17 4,5 4,6 94,5 Valid I disagree completely 6 1,6 1,6 96,2 I Do not know / do not 14 3,7 3,8 100,0 wish to respond Total 366 96,1 100,0 Missing System 15 3,9 Total 381 100,0 B225. Please indicate the degree to which you agree with the following statement: In the future, religion will play a major role in BiH. Valid Cumulative Frequency Percent Percent Percent I agree completely 83 21,8 23,2 23,2 I agree 189 49,6 52,8 76,0 I neither agree nor 41 10,8 11,5 87,4 disagree I disagree 14 3,7 3,9 91,3 Valid I disagree completely 6 1,6 1,7 93,0 I Do not know / do not 25 6,6 7,0 100,0 wish to respond Total 358 94,0 100,0 Missing System 23 6,0 Total 381 100,0 3.3. The Role and Status of Religion, Religious Groups and Their Activities in BiH A high proportion of Muslim clerics (79%) think that the IC is active in BiH. This perception may be due to the interviewed people, because their effectiveness is questioned here. C11.How active are the following religious communities and churches in BiH? 1. Islamic Community in BiH Cumulative Frequency Percent Valid Percent Percent Very active 134 35,2 35,7 35,7 Active 164 43,0 43,7 79,5 Somewhat active 56 14,7 14,9 94,4 Valid Inactive 8 2,1 2,1 96,5 Do not know 13 3,4 3,5 100,0 Total 375 98,4 100,0 Missing System 6 1,6 Total 381 100,0 49

According to the 73% of interviewed people Roman Catholic Church also is active in BiH. C12.How active are the following religious communities and churches in BiH? 2. Roman Catholic Church in BiH Cumulative Frequency Percent Valid Percent Percent Very active 93 24,4 25,5 25,5 Active 173 45,4 47,4 72,9 Somewhat active 53 13,9 14,5 87,4 Valid Inactive 6 1,6 1,6 89,0 Do not know 40 10,5 11,0 100,0 Total 365 95,8 100,0 Missing System 16 4,2 Total 381 100,0 63% of people think that Serbian Orthodox Church is active in BiH. Among the religious communities the most effective and active one is the Islamic Community; then Roman Catholic Church and Serbian Orthodox are coming after the IC. C13.How active are the following religious communities and churches in BiH? 3. Serbian Orthodox Church in BiH Cumulative Frequency Percent Valid Percent Percent Very active 62 16,3 16,9 16,9 Active 168 44,1 45,9 62,8 Somewhat active 75 19,7 20,5 83,3 Valid Inactive 11 2,9 3,0 86,3 Do not know 50 13,1 13,7 100,0 Total 366 96,1 100,0 Missing System 15 3,9 Total 381 100,0 It is interesting that in spite of a few number of Jewish people in BiH, 40% of the sample thinks that the Jewish Community is active in BiH. C14.How active are the following religious communities and churches in BiH? 4. Jewish Community in BiH Cumulative Frequency Percent Valid Percent Percent Very active 45 11,8 12,3 12,3 Active 101 26,5 27,7 40,0 Somewhat active 107 28,1 29,3 69,3 Valid Inactive 47 12,3 12,9 82,2 Do not know 65 17,1 17,8 100,0 Total 365 95,8 100,0 Missing System 16 4,2 Total 381 100,0 According to the sample religious communities other than traditional ones (the IC, Roman Catholic Church and Serbian Orthodox Church) are not active like the traditional ones. However, 68% of the 50

interviewed people do not know if new religious communities are active in BiH. C15.How active are the following religious communities and churches in BiH? 5.Other(specify) Cumulative Frequency Percent Valid Percent Percent Very active 14 3,7 7,6 7,6 Active 16 4,2 8,6 16,2 Somewhat active 21 5,5 11,4 27,6 Valid Inactive 8 2,1 4,3 31,9 Do not know 126 33,1 68,1 100,0 Total 185 48,6 100,0 Missing System 196 51,4 Total 381 100,0

C2A. In your opinion, how do religious communities and churches attract new members? (Multiple answers are allowed) C2a. Islamic dawah organizations attract new members by offering Islamic scholars and clerics attribute attractiveness of Islamic Dawah (call) organizations to both economic benefits and spiritual quest. However the economy-related cause comes ahead of the front.

Economic benefit Spiritual quest Worldview Travel opportunities Business opportunities Social status Do not know

Yes 41,2 38,6 22,6 13,9 13,9 12,3 17,8

C2B1. In your opinion, how do religious communities and churches attract new members? (Multiple answers are allowed) C2b. Roman Catholic missionary organizations attract new members by offering The people interviewed think that Roman Catholic missionary organizations attract new members mainly by economic and social benefits. Spiritual quest and worldview are not leading factors here. However, 32% of people have no idea about recruiting instruments of the RCC.

Economic benefit Social status Spiritual quest Business opportunities Worldview Travel opportunities Do not know

Yes 28,9 13,6 19,2 11,8 17,6 9,2 29,9

C2C. In your opinion, how do religious communities and churches attract new members? (Multiple answers are allowed) C2c. Orthodox missionary organizations attract new members by offering 51

Orthodox missionary organizations use economic and social instruments to recruit new members according to the survey results. Spiritual quest and worldview do not come ahead of the front. Yes 22,0 11,0 12,3 12,1 9,2 6,0 37,0

Economic benefit Social status Spiritual quest Worldview Business opportunities Travel opportunities Do not know

C2D. In your opinion, how do religious communities and churches attract new members? (Multiple answers are allowed) C2d. Other missionary organizations attract new members by offering Islamic clerics and scholars think that non-traditional missionary organizations also use social and economic benefit to recruit new members. However, around 38 percent of the interviewed people express that they do not know the motivations of new members of non-traditional missionary activities.

Economic benefit Social status Business opportunities Travel opportunities Worldview Spiritual quest Do not know

Yes 40,9 11,5 18,9 14,4 14,4 15,0 37,3

According to the sample, Islamic Dawah organizations target mostly males (71%), age group between 16-30 (49%), same level of interest for rural or urban areas, relatively people of lower education, relatively lower income levels and mostly Muslims (91%). The interviewed people think that Christian missionary organizations also target mostly males (27%). However, 68% of respondents do not know the targeted gender group of Christian missionaries. The most targeted age groups of Christian missionaries are age groups of 16-30 and 31-45 respectively. The Christian missionary organizations mainly target urban people, people of low level of education, lowincome groups and people who are affiliated to Christianity. However, 29% of respondents think that Christian missionary organizations also target Muslims to recruit. The respondents think that support of international organizations for financing activities of new religious communities and churches comes first. Traditional Catholic missionary activities are financed mainly by local churches then by international organizations. International support for Islamic religious organizations comes first. However, a significant proportion of the respondents do not know the financing model of various religious activities conducted in BiH. While 43% of the respondents are in favour of activities of Islamic religious organizations for a potential contribution to reconciliation in BiH, 29% express that division in BiH is deteriorated with these activities. The negative view is more apparent when activities of Christian organizations are taken into account. 52

While positive approach toward Christian organizations that they will contribute to reconciliation is 25%, the negative proportion that they will deteriorate division in BiH is 38%. C3A. In your opinion, Islamic dawah organizations target mostly a.Sex Valid Cumulative Frequency Percent Percent Percent Male 213 55,9 71,2 71,2 Female 13 3,4 4,3 75,6 Do not Valid 73 19,2 24,4 100,0 know Total 299 78,5 100,0 Missing System 82 21,5 Total 381 100,0

C3B. In your opinion, Islamic dawah organizations target mostly b.Age Valid Cumulative Frequency Percent Percent Percent 15 yo and 22 5,8 6,6 6,6 younger 16-30 yo 164 43,0 49,1 55,7 31-45 yo 65 17,1 19,5 75,1 Valid 46-65 yo 4 1,0 1,2 76,3 65 and older 2 ,5 ,6 76,9 Do not know 77 20,2 23,1 100,0 Total 334 87,7 100,0 Missing System 47 12,3 Total 381 100,0

C3C. In your opinion, Islamic dawah organizations target mostly c.Residence area type Valid Cumulative Frequency Percent Percent Percent Rural area 101 26,5 38,1 38,1 Suburban area 57 15,0 21,5 59,6 Valid City / town 107 28,1 40,4 100,0 Total 265 69,6 100,0 Missing System 116 30,4 Total 381 100,0

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C3D. In your opinion, Islamic dawah organizations target mostly d.Education Valid Cumulative Frequency Percent Percent Percent Informal 63 16,5 20,3 20,3 Elemantary 29 7,6 9,4 29,7 Secondary 84 22,0 27,1 56,8 Faculty / higher Valid 17 4,5 5,5 62,3 education Do not know 117 30,7 37,7 100,0 Total 310 81,4 100,0 Missing System 71 18,6 Total 381 100,0

C3E. In your opinion, Islamic dawah organizations target mostly e.People with monthly income of Valid Cumulative Frequency Percent Percent Percent Up to 200 Euro 136 35,7 38,5 38,5 201- 400 Euro 35 9,2 9,9 48,4 401-600 Euro 14 3,7 4,0 52,4 601-800 Euro 1 ,3 ,3 52,7 801-1000 Euro 2 ,5 ,6 53,3 Valid 1001 Euro and 10 2,6 2,8 56,1 more Do not know 155 40,7 43,9 100,0 Total 353 92,7 100,0 Missing System 28 7,3 Total 381 100,0

C3F. In your opinion, Islamic dawah organizations target mostly f.Religious / non-religious affiliation Valid Cumulative Frequency Percent Percent Percent Muslims 280 73,5 90,6 90,6 Catholics 5 1,3 1,6 92,2 Orthodox 3 ,8 1,0 93,2 Atheists 8 2,1 2,6 95,8 Valid Other 13 3,4 4,2 100,0 (specify) Total 309 81,1 100,0 Missing System 72 18,9 Total 381 100,0

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C4A. In your opinion, Christian missionary organizations target mostly a.Sex Valid Frequency Percent Cumulative Percent Percent Male 71 18,6 27,2 27,2 Female 13 3,4 5,0 32,2 Do not Valid 177 46,5 67,8 100,0 know Total 261 68,5 100,0 Missing System 120 31,5 Total 381 100,0

C4B. In your opinion, Christian missionary organizations target mostly b.Age Valid Cumulative Frequency Percent Percent Percent 15 yo and 14 3,7 4,7 4,7 younger 16-30 yo 65 17,1 21,7 26,4 31-45 yo 47 12,3 15,7 42,1 Valid 65 and older 5 1,3 1,7 43,8 Do not know 168 44,1 56,2 100,0 Total 299 78,5 100,0 Missing System 82 21,5 Total 381 100,0

C4C. In your opinion, Christian missionary organizations target mostly c.Residence area type Valid Cumulative Frequency Percent Percent Percent Rural area 57 15,0 26,9 26,9 Suburban area 33 8,7 15,6 42,5 Valid City / town 122 32,0 57,5 100,0 Total 212 55,6 100,0 Missing System 169 44,4 Total 381 100,0

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C4D. In your opinion, Christian missionary organizations target mostly d.Education Valid Cumulative Frequency Percent Percent Percent Informal 36 9,4 11,3 11,3 Elemantary 17 4,5 5,3 16,6 Secondary 44 11,5 13,8 30,3 Faculty / higher Valid 18 4,7 5,6 35,9 education Do not know 205 53,8 64,1 100,0 Total 320 84,0 100,0 Missing System 61 16,0 Total 381 100,0 C4E. In your opinion, Christian missionary organizations target mostly e.People with monthly income of Valid Cumulative Frequency Percent Percent Percent Up to 200 Euro 61 16,0 18,4 18,4 201- 400 Euro 22 5,8 6,6 25,0 401-600 Euro 19 5,0 5,7 30,7 601-800 Euro 2 ,5 ,6 31,3 801-1000 Euro 5 1,3 1,5 32,8 Valid 1001 Euro and 9 2,4 2,7 35,5 more Do not know 214 56,2 64,5 100,0 Total 332 87,1 100,0 Missing System 49 12,9 Total 381 100,0

C4F. In your opinion, Christian missionary organizations target mostly f.Religious / non-religious affiliation Valid Frequency Percent Cumulative Percent Percent Muslims 66 17,3 29,3 29,3 Catholics 27 7,1 12,0 41,3 Orthodox 73 19,2 32,4 73,8 Atheists 21 5,5 9,3 83,1 Valid Other 38 10,0 16,9 100,0 (specify) Total 225 59,1 100,0 Missing System 156 40,9 Total 381 100,0

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C51. In your opinion, 1.Activities of new religious communities and churches are financed by... Valid Cumulative Frequency Percent Percent Percent Local churches / 21 5,5 5,8 5,8 organizations International churches / 98 25,7 27,2 33,1 Valid organizations Both of the above 85 22,3 23,6 56,7 Do not know 156 40,9 43,3 100,0 Total 360 94,5 100,0 Missing System 21 5,5 Total 381 100,0

C52. In your opinion, 2.Traditional Catholic missionary activities are financed by... Valid Cumulative Frequency Percent Percent Percent Local churches / 56 14,7 15,9 15,9 organizations International churches / 48 12,6 13,6 29,5 Valid organizations Both of the above 108 28,3 30,6 60,1 Do not know 141 37,0 39,9 100,0 Total 353 92,7 100,0 Missing System 28 7,3 Total 381 100,0

C53. In your opinion, 3.Activities of Islamic religious organizations are financed by... Valid Cumulative Frequency Percent Percent Percent Local churches / 38 10,0 10,6 10,6 organizations International churches / 49 12,9 13,6 24,2 Valid organizations Both of the above 101 26,5 28,1 52,4 Do not know 171 44,9 47,6 100,0 Total 359 94,2 100,0 Missing System 22 5,8 Total 381 100,0

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Valid

Missing

C61. In your opinion, Activities of Islamic religious organizations contribute to: Valid Cumulative Frequency Percent Percent Percent Renconciliation in 154 40,4 42,9 42,9 BiH Divisions in BiH 104 27,3 29,0 71,9 Neither 101 26,5 28,1 100,0 Total 359 94,2 100,0 System 22 5,8 Total 381 100,0

C62. In your opinion, Activities of Christian religious organizations contribute to: Valid Cumulative Frequency Percent Percent Percent Renconciliation in 83 21,8 24,6 24,6 BiH Valid Divisions in BiH 128 33,6 37,9 62,4 Neither 127 33,3 37,6 100,0 Total 338 88,7 100,0 Missing System 43 11,3 Total 381 100,0

Contribution of religion-oriented organizations to BiH According to the research sample main contribution of Islamic organizations from the most important to the least important are listed as follows: humanitarian aid, education, interfaith dialogue, infrastructural development and orphanages. The order of the fields of contribution is almost same for the Roman Catholic organizations. However, the proportions of humanitarian and social concerns are lower than that of Islamic ones. The similar conclusion can also be derived for Orthodox organizations and other missionary organizations. C7a. In your opinion (multiple answers are allowed) Islamic organizations are making a contribution to BH society through:

Humanitarian aid Education Interfaith dialogue Infrastructural development Orphanages Other (specify)

58

Yes 63,0 42,3 28,9 26,5 14,7 8,4

C7b. In your opinion (multiple answers are allowed) Roman Catholic missionary organizations are making a contribution to BH society through:

Humanitarian aid Education Interfaith dialogue Infrastructural development Orphanages Other (specify)

Yes 46,7 31,5 25,2 19,9 9,7 3,9

C7c. In your opinion (multiple answers are allowed) Orthodox missionary organizations are making a contribution to BH society through:

Humanitarian aid Education Interfaith dialogue Infrastructural development Orphanages Other (specify)

Yes 37,3 23,6 18,9 12,3 10,5 5,8

C7d. In your opinion (multiple answers are allowed) Other missionary organizations are making a contribution to BH society through:

Humanitarian aid Education Interfaith dialogue Orphanages Infrastructural development Other (specify)

Yes 50,7 20,7 10,8 7,6 5,8 10,5

3.4. Religious Conversion Since the cosmopolitan nature of BiH even Muslim clerks and scholars have many friends from other faiths. 71% of the sample specifies that they have friends of other faiths. 18% of the respondents say that they have converted friends who change their original faith. Among these, conversion from Islam to Christianity or vice versa is there. And surely, the number of people who converted to Islam is greater. Conversion from Christianity to various religions other than Islam is also seen in BiH. Switch between different denominations in the same religion is common and this actually is not a real conversion.

59

D1.Do you have friends of other faiths? Valid Cumulative Frequency Percent Percent Percent Yes 211 55,4 71,3 71,3 Valid No 85 22,3 28,7 100,0 Total 296 77,7 100,0 Missing System 85 22,3 Total 381 100,0

D2.Do you have friends or relatives who have converted from one faith to another? Valid Cumulative Frequency Percent Percent Percent Yes 45 11,8 17,6 17,6 Valid No 211 55,4 82,4 100,0 Total 256 67,2 100,0 Missing System 125 32,8 Total 381 100,0 D3.Do you have friends or relatives who were Muslims and converted to Christianity? Valid Cumulative Frequency Percent Percent Percent Yes 23 6,0 8,9 8,9 Valid No 235 61,7 91,1 100,0 Total 258 67,7 100,0 Missing System 123 32,3 Total 381 100,0 D4.Do you have friends or relatives who were Christians and then converted to Islam? Valid Cumulative Frequency Percent Percent Percent Yes 56 14,7 21,2 21,2 Valid No 208 54,6 78,8 100,0 Total 264 69,3 100,0 Missing System 117 30,7 Total 381 100,0 D5.Do you have friends and relatives who were Muslims and converted to a religion other than Christianity? Valid Cumulative Frequency Percent Percent Percent Yes 12 3,1 4,7 4,7 Valid No 245 64,3 95,3 100,0 Total 257 67,5 100,0 Missing System 124 32,5 Total 381 100,0 60

D6.Do you have friends or relatives who were Christians and converted to a religion other than Islam? Valid Cumulative Frequency Percent Percent Percent Yes 19 5,0 7,4 7,4 Valid No 237 62,2 92,6 100,0 Total 256 67,2 100,0 Missing System 125 32,8 Total 381 100,0

D7.Do you have friends or relatives who have switched denominations within the same religion? Valid Cumulative Frequency Percent Percent Percent Yes 54 14,2 20,7 20,7 Valid No 207 54,3 79,3 100,0 Total 261 68,5 100,0 Missing System 120 31,5 Total 381 100,0

3.5. Other (New) Religious Movements in BiH The awareness of people toward missionary activities is quite high. E1. In the table below, please indicate religious organizations whose existence / activities you are aware of. Yes (Aware of), % Jehova’s Witnesses 85,5 Salafi / Wahabi movement 78,4 Shiite Community 69,9 Ahmadiyya Jamaat, Sarajevo 63,9 Takfiris 57,8 Sulejmani Jamaat 43,9 Halidi Jamaat 28,7 Seventh Day Adventist Church 27,0 Evangelist Church in BiH 27,0 Christian Baptist Church in BiH 23,6 Krishna Awareness Society 23,3 Christian Community Protestant Church 20,9 of Old Catholic Church in Dubrave, Živinice 15,9 Buddhist movement 15,9 Hindu movement 13,9 Krstjan’s Community 12,8 New Pastoral Church in BiH 12,2 New Apostolic Church 10,1 All Peoples Christian Community 9,8 Foundation Life, Ilijaš 9,1 Pentecoastal Church of Christ 8,4 61

“Rafael” Religious Community, Zenica Christian Charismatic Church Victory Celebration Center Fundamental Zealots, Lopare

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7,4 5,4 4,1

CONCLUSION AND RECOMMENDATIONS The main interest of this study is to analyse missionary activities of both religion-oriented traditional and newly emerging organizations in BiH. Especially, external and internal Christian denominations are the main focal point. The sample of the research is based on Muslim experts (scholars and clerics). However, Catholic and Orthodox scholars and clerics have also been interviewed, but the findings of that part are not included in this report. The sample is overrepresented by males. The overrepresentation of male participants in the study is also a reflection of social, cultural and religious factors, namely religious leaders are predominantly males in Islamic and Christian faiths. Bearing in mind the majority of participants reside in the Federation of Bosnia and Herzegovina, it is expected that most of the respondents are ethnically Bosniak. The activities of the Islamic organization may be seen in a positive light as the majority of respondents are Muslims. However, the neutral responses may also be indicative of sentiments of fear due to the political nature religious and ethnic identities in BH. This is also noticeable in the neutral responses to Catholic organizations, Orthodox organizations and New Religious Movements. The social, cultural and historical ties with Turkey may explain the positive view participants have of Turkish religious organizations. However the neutral responses raise more questions which can be addressed via qualitative research in the future. Both Saudi Arabian and Iranian religious organisations have played an active role in BH through NGOs providing humanitarian aid. However as a result of politics abroad as well as media representations, it is unsurprising that the respondents have a negative or neutral view. However more research needs to be conducted to determine the reasons for such perspectives. There is a difference between the idea of European Islam and Bosnian Islam. European Islam may be connected with Muslims living in Western Europe, of Muslims who have integrated into their host country or are Muslims who were born and raised in Europe, “second, third, fourth generations” whereas “Being Muslim the Bosnian Way” as stated by anthropologist Tone Bringa highlights that Bosnians interpret and live Islam in a different way to that of other countries, namely the Middle East. Again the neutral responses to such questions require in-depth research to determine whether there is a culture of fear or whether there is an indifference. The response to this question when compared with “European Islam” highlights this idea that Islam is practiced in a unique way in BiH. Religion plays a major role in the personal lives of people in many ways, and this may be seen as a positive or negative. As identity and ethnicity is intertwined in social identity, one’s religious and ethnic identity may in fact influence different aspects of life such as employment opportunities and interactions with various institutions. It is important to also note social, cultural religious “dimensions”. Religious people may lead their lives according to the guiding principles set forth by religion. And once again as the majority of respondents are Muslim, it is important to take into account that Islam as a religion is seen a “way of life” for those who practice it and apply to their daily life. Understanding of personal life can include the five daily prayer at a personal/ and social level as well as social interactions between family and friends. The fact that the majority of respondents agree with the idea that religion will play a major role in the future supports much sociological literature on the revitalization of religion in contrast to the secularization thesis of the past. Considering the tragedies, massacres and genocides of the 1990s war, it is anticipated that participants would avoid this question. This is especially the case considering the overrepresentation of Muslims 63

and Bosniaks in the study. This shows that there is still very much a presence of fear of the past and the potential for conflict is very real in an atmosphere of mistrust. Overall the perception of the participants is that the IC is active to the high extent in its missionary activities because about 85% of the participants considered the IC as active in missionary activities. Such perceptions may relate to first hand knowledge based on personal interactions with the Islamic community. This is further demonstrated with the lack of awareness of the activities of the Roman Catholic Church and Serbian Orthodox Church. About three fourths of the participants considered RCC as active which less in comparison to the IC missionary activities is. Then, small part of the participants didn’t know about RCC missionary activities, which means that majority of the participants (Bosnjaks) are not aware of RCC missionary activities in their cities. Moreover, about two thirds of the participants were aware about SOC missionary activities which is less in comparison to the IC missionary activities and almost same in comparison to RCC missionary activities. Similarly as in the case of RCC participants (Bosnjaks) are not aware of SOC missionary activities Furthemore, the data has indicated that the JC is least active among the above mentioned religious communities in BiH. Also the participants are least aware of the JC missionary activities in comparison to the above-mentioned religious communities. Although new religious communities have been operating in BiH for decades the participants are not aware of their existence and missionary activities. In addition, it is even stranger that among the participants imams are not aware of their missionary activities. This shows that the majority of participants remain within the parameters of their own religious communities. Economic benefits were noted as factors for religious recruitment. Islamic scholars and clerics attribute attractiveness of Islamic Dawah (call) organizations to both economic benefits and spiritual quest. Participants also indicated that Roman Catholic missionary organizations attract new members mainly by economic and social benefits. Spiritual quest and worldview are not leading factors here. However, 30% of people have no idea about recruiting instruments of the RCC. Moreover, Orthodox missionary organizations use economic and social instruments to recruit new members according to the survey results. Islamic clerics and scholars think that non-traditional missionary organizations also use social and economic benefit to recruit new members. However, around 37 percent of the interviewed people express that they do not know the motivations of new members of non-traditional missionary activities. This finding needs to be investigated further in order to ascertain in which ways economic benefits are offered and delivered to recruited religious members, if it is monetary or through job opportunities that are opened up via builing social capital. According to the sample, Islamic Dawah organizations target mostly males (71%), age group between 16-30 (49%), same level of interest for rural or urban areas, relatively people of lower education, relatively lower income levels and mostly Muslims (91%). The participants think that Christian missionary organizations also target mostly males (27%). However, 68% of respondents do not know the targeted gender group of Christian missionaries. The most targeted age groups of Christian missionaries are age groups of 16-30 and 31-45 respectively. The Christian missionary organizations mainly target urban people, people of low level of education, lowincome groups and people who are affiliated to Christianity. However, 29% of respondents think that Christian missionary organizations also target Muslims to recruit. The respondents think that support of international organizations for financing activities of new religious communities and churches comes first. Traditional Catholic missionary activities are financed mainly by local churches then by international organizations. International support for Islamic religious organizations comes first. However, a significant proportion of the respondents do not know the financing model of various religious activities conducted in BiH. While 43% of the respondents are in favour of activities of Islamic religious organizations for a potential 64

contribution to reconciliation in BiH, 29% express that division in BiH is deteriorated with these activities. The negative view is more apparent when activities of Christian organizations are taken into account. While positive approach toward Christian organizations that they will contribute to reconciliation is 25%, the negative proportion that they will deteriorate division in BiH is 38%. According to the research sample main contribution of Islamic organizations from the most important to the least important are listed as follows: humanitarian aid, education, interfaith dialogue, infrastructural development and orphanages. The order of the fields of contribution is almost same for the Roman Catholic organizations. However, the proportions of humanitarian and social concerns are lower than that of Islamic ones. The similar conclusion can also be derived for Orthodox organizations and other missionary organizations. Considering the cosmopolitan nature of BiH, participants have indicated they have many friends from other faiths. 71% of the sample specifies that they have friends of other faiths. 18% of the respondents say that they friends who change their original faith. Among these, there are those who have converted from Islam to Christianity or vice versa.The number of people who converted to Islam is greater. Conversion from Christianity to various religions other than Islam is also seen in BiH as well as conversion between different denominations in the same religion can also be seen It can be concluded that the awareness of the participants toward missionary activities is quite high. However, their level of awareness is based on their own interactions within their respective religious group, namely Islamic organisations. The awareness of other religious group’s activities appears to be based on speculation and anecdotal evidence rather than on empirical facts. This is evidenced by the number of neutral responses. Moreover, while respondents indicated a lack of awareness concerning the targeted gender group of Christian missionary oganisations, they were able to specify the target age group. As such, the results indicate there is minimal or no interaction among and between the religious groups. The awareness of one another’s activities is based on assumptions. More in-depth research needs to be undertaken inorder to provide an explanation for these perceptions. If the goal of religious organisations and faith based NGO’s is to promote peace, social cohesion and reconciliation, then much more effort needs to be made to allay suspicion which is often exacerbated by ignorance and misconceptions. Moeover, the convolution of ethnic and religious identities and loyalties further compounds the challenges of reconciliation. As it stands, there is information available about the activities of external and internal faith-based NGOs which can be accessible through formal registries. Moreover, information is readily available of NGO through their respective websites. The data collected for this study reveals the general perceptions of the targeted groups however as stated above these views appear to be based on general assumptions rather than empirical fact. It is expected that the motivations of faith based NGOs reflect their beliefs, that is contributing to society though humanitarian aid or proseltytising. It appears that while Rijasat and other Islamic dawah goups are aware of the missionary activities of other religious organisations, their knowledge is at a superficial level. Consequently the Islamc community while aware of the activities of other religious organisations in this landscape appear to be unable to effectively compete in the “religious marketplace” or effectively work with such organisations in matters of reconciliation in Bosnia and Herzegovina.

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REFERENCES Abazovic, Dino. 2010. “Stanje sociologije religije u Bosni i Hercegovini.” In Cvitkovic Ivan (Ed.). 2010. Mjesto i uloga sociologije u bosanskohercegovackom drustvu (The role position of sociology in Bosnian-Hercegovinian society). Sarajevo: Akademija Nauka i Umjetnosti Bosne i Hercegovine. Abazović, Dino 2006. Za naciju i Boga. Sarajevo: Magistrat. Abazovic, Dino. 2010. Religija u tranziciji: Eseji o religijskom i politickom. Sarajevo: RABIC. Abazovic, Dino. 2006. Za naciju i Boga: Sociološko odredjenje religijskog nacionalizma. Sarajevo: Magistrat. Anderson, A. (1999) World Pentecostalism at a crossroad?, in A. Anderson and W. J. Hollenweger (eds.), Pentecostals after a Century: Global Perspectives on a Movement in Transition , Sheffield : Sheffield Academic Press, 19-31 Appadurai, Arjun ( 1990 ) Disjuncture and difference in the global cultural economy, in Mike Featherstone (ed.), Global Culture. Nationalism, globalization and Modernity (8th ed.), London, Thousands Oaks, and New Delhi: Sage, 295–310 Arnold. T.W. 1913. The Preaching of Islam: A History of the Propagation of The Muslim Faith London: Constable and Company. Barker, E. (ed.). 1982. New Religious Movements: A Perspective for Understanding Society, New York and Toronto: Edwin Mellen Press . Beckford, J. A. 1985. Cult Controversies: The Societal Response to New Religious Movements London: Tavistock. Beckford, J. A. 1987. “New Religions: An Overview” The Encyclopedia of Religion. Mercial Eliade (Ed.). New York: Macmillan. 10: 390-394. Coleman, S. 2000. The Globalization of Charismatic Christianity: Spreading the Gospel of Prosperity, Cambridge: Cambridge University Press Cvitković, Ivan and Abazović, D. 2008. „The Development of Scoiology of Religion in Bosnia and Herzegovina (1991-2007).“ In Đorđević, Dragoljub (Ed.). 2008. The Sociology of Religion in the Former Yugoslav Republics. YSSSR Annual XV, Niš. Cvitković, Ivan 2004. Konfesija u ratu. Sarajevo: Svjetlorijeci. Cvitković. Ivan. 2005. Rječnik religijskih pojmova. Sarajevo: DES. Demirovic, Mujo. 2010. “Sociologija na visokoobrazovnim institucijama u BiH.” In Cvitkovic Ivan (Ed.). 2010. Mjesto i uloga sociologije u bosanskohercegovackom drustvu (The role position of sociology in Bosnian-Hercegovinian society). Sarajevo: Akademija Nauka i Umjetnosti Bosne i Hercegovine. Đorđević, Dragoljub (Ed.). 2008. The Sociology of Religion in the Former Yugoslav Republics. YSSSR Annual XV, Niš. Hamilton Malcolm. 2001. The Sociology of Religion: Theoretical and Comparative Perspectives. 2nd. ed. London and New York: Routledge. Hexham, I. and Poewe, K. 1997. New Religions as Global Cultures: Making the Human Sacred, Boulder: 66

Westview Press. James Pamment. 2012. New Public Diplomacy in the 21st Century a Comparative Study of Policy and Practice. New York: Routledge, Accessed 23 March 2016 http://search.ebscohost.com/login. aspx?direct=true&scope=site&db=nlebk&db=nlabk&AN=479562 Juergensmeyer, M. 2005. Religions in Global Civil Society, Oxford: Oxford University Press Jusic Muhamed. 2011. Islamic Movements in the Twentieth Century and their Presence in BiH. In Islamic Scene in Bosnia and Herzegovina. Sarajevo: Dobra Knjiga. Kovacevic, Braco. 2012. Nove religije (New Religions). Banja Luka: Evropski Defendologija Centar (DFN). Lamb, C. and Bryant, D. (Eds.). 1999. Religious Conversion: Contemporary Practices and Controversies. London and New York: Cassell Ljubović, Esad. 2005. Sociologija i društvo. Sarajevo: DES. Montgomery, L. Robert. 1999. Introduction to the Sociology of Missions. United States: Praeger Publishers Missiology: An International Review published by SAGE publications http://mis.sagepub.com Nikic, Mijo. 1996. “Obitelj pred izazovom sekti,” (“The Family Facing the Challenge of Religious Sects”). Obnov. zivot (51). 6: 653-666. Nikic Mijo. 1997. Novi religijski pokreti (New Religious Movements). Zagreb: FTI. Rivera, T. 2015. “Distinguishing Cultural Relations From Cultural Diplomacy: The British Council’s Relationship With Her Majesty’s Government” Published by Los Angeles: Figueroa Press. Accessed 23 March 2016 https://uscpublicdiplomacy.org/sites/uscpublicdiplomacy.org/files/useruploads/u33041/ Distinguishing%20Cultural%20Relations%20From%20Cultural%20Diplomacy%20-%20 Full%20Version%20%281%29.pdf United States Institute of Peace. 2003. Special Report “Can Faith-Based NGO’s Advance Interfaith Reconciliation? The Case of Bosnia and Herzegovina” Accessed 23 March 2016 http://www.usip.org/sites/default/files/sr103.pdf Zoran Brajovic. 2007. “Interreligious Potential of Inter-Religious Dialogue: Lessons from BosniaHerzegovina” In Martina Fischer (Ed.) Peace building and Civil Society in Bosnia-Herzegovina: Ten Years After Dayton. Bergh of Research Center for Constructive Conflict Management, pp. 149-179. Zakon o slobodi vjere i pravnom polozaju crkava i vjerskih zajednica u Bosni i Hercegovini. (Law on Religious Freedom and Legal Position of Churches and Religious Communities). http://www.mpr.gov.ba/biblioteka/zakoni/bs/ZAKON%20o%20slobodi%20vjere.pdf

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ANNEX A (Questionnaire) SURVEY ON NEW RELIGIOUS COMMUNITIES, CHURCHES AND THEIR ACTIVITIES IN BIH Dear participants, non-governmental organization „CAFE“ is conducting a survey in Bosnia and Herzegovina as a part a research program titled „New religious communities, churches and their activities in BiH“. You have been selected for this survey through random sampling. Your answers will be considered highly confidential. Information gathered through this survey will be used exclusively for the purposes of scientific research. Thank you for taking part in this survey. Basic demographic information: Age: Sex: Ethnicity:

Male Bosniak Serb Do not wish to disclose

Female Croat Other ___________________

Residence:

RS FBiH Brčko District Rural area Informal education Secondary school Islamic Orthodox Atheist Single Divorced Religious official (Islam) Religious official (Catholicism) Religious official (Orthodoxy)

Canton (specify): __________________________

Residence area type: Education: Religious affiliation:

Marital status: Profession:

Suburban area Town / city Elementary school Faculty or higher education Catholic Jewish None Married Widowed University faculty (teaching assistant or higher) Other (specify)_______________________________

B. PERCEPTION OF NEW RELIGIOUS COMMUNITIES AND CHURCHES IN BOSNIA AND HERZEGOVINA B1. What opinion do you have of ...? Very positive

Positive

Neither positive Negative nor negative

Very negative

Do not know / do no wish to respond

Activities of Islamic organizations in BiH Activities of Catholic organizations in BiH Activities of Orthodox organizations in BiH Activities of new religious communities and churches in BiH Activities of Turkish religious organizations in BiH Activities of Saudi religious organizations in BiH Activities of Iranian religious organizations in BiH The idea of “European Islam” B2. Please indicate the degree to which you agree with the following statements I agree completely Nowadays, Catholic missionary activities are widespread in BiH. Nowadays, Orthodox missionary activities are widespread in BiH. Nowadays, Islamic dawah activities are widespread in BiH. Activities of Islamic organizations are directed only toward Muslims in BiH. Christian missionary activities are directed only toward Christians in BiH. The Islamic Community in BiH possesses enough information about Christian missionary activities in BiH. The Roman Catholic Church in BiH supports the Christian missionary activities directed toward Bosnian Muslims.

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I agree

I neither agree I disagree nor disagree

I disagre completely

Do not know / do no wish to respond

I agree completely

I agree

I neither agree I disagree nor disagree

I disagre completely

Do not know / do no wish to respond

The Serbian Orthodox Church in BiH supports the orthodox missionary activities directed toward Bosnian Muslims. The traditional interpretation of Islam in BiH differs from the Islamic traditions of other Muslim countries. The Islamic Community has enough potential and capacity to compete with the new Islamic religious organizations in BiH. The Roman Catholic Church in BiH has enough potential and capacity to compete with the new Christian religious organizations in BiH. The Serbian Orthodox Church has enough potential and capacity to compete with the new Orthodox religious organizations in BiH. New religious communities organize their religious ceremonies and gatherings on private properties. New religious communities use their own facilities in BiH. Western International organizations support the new Christian religious communities in BiH. The Islamic Community in BiH supports new Islamic religious communities in BiH. The Roman Catholic Church supports new Christian communities in BiH. The Serbian Orthodox Church supports new Christian communities in BiH. The State supports only the traditional religious communities in BiH (Islam, Catholicism, Orthodox Christianity and Judaism) New religious communities (Islamic and Christian) influence the socio-political functioning of BiH In BiH, religion plays a major role in politics. In BiH, religion plays a major role in families. In BiH, religion plays a major role in society. In BiH, religion plays a major role in the personal lives of individuals. In the future, religion will play a major role in BiH. C. THE ROLE AND STATUS OF RELIGION, RELIGIOUS GROUPS AND THEIR ACTIVITIES IN BIH C1. How active are the following religious communities and churches in BiH? Very active

Active

Somewhat active

Inactive

Do not know

1. Islamic Community in BiH 2. Roman Catholic Church in BiH 3. Serbian Orthodox Church in BiH 4. Jewish Community in BiH 5.Other (specify)_________________________________ C2. In your opinion, how do religious communities and churches attract new members? (Multiple answers are allowed) C2a. Islamic dawah organizations attract new members by offering

C2b. Roman Catholic missionary organizations attract new members by offering

C2c. Orthodox missionary organizations attract new members by offering

C2d. Other missionary organizations attract new members by offering

Economic benefit Business opportunities Worldview Economic benefit Business opportunities Worldview Economic benefit Business opportunities Worldview Economic benefit Business opportunities Worldview

Social status Travel opportunities Spiritual quest Do not know Social status Travel opportunities Spiritual quest Do not know Social status Travel opportunities Spiritual quest Do not know Social status Travel opportunities Spiritual quest Do not know

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C3. In your opinion, Islamic dawah organizations target mostly Sex Age Residence area type Education

Males 15 and younger 31-45 65 and older Rural area Informal education High school

Suburban area

Females Do not know 16-30 46-65 Do not know Town / city Elementary school Bachelor’s degree or higher

Do not know

People with monthly income of

Up to 400 KM 801-1200 KM 1601-2000 KM

401- 800 KM 1201 -1600 KM 2001 KM and more

Do not know Religious / non-religious affiliation

Muslims Catholics Orthodox Christians Atheists Other (specify)___________________________________________________________________

C4. In your opinion, Christian missionary organizations target mostly Sex Age Residence area type Education

Males 15 and younger 31-45 65 and older Rural area Informal education High school

Females Do not know 16-30 46-65 Do not know Suburban area Town / city Elementary school Bachelor’s degree or higher

Do not know

People with a monthly income of

Up to 400 KM 801-1200 KM 1601-2000 KM

401- 800 KM 1201 -1600 KM 2001 KM and more

Do not know Religious / non-religious affiliation

Muslims Orthodox Christians Catholics Atheists Other (specify)________________________________________________

C5. In your opinion, Local churches / organizations International churches / organizations Both of the above Do not know Local churches / organizations International churches / organizations Both of the above Do not know Local churches / organizations International churches / organizations Both of the above Do not know

Activities of new religious communities and churches are financed by...

Traditional Catholic missionary activities are financed by...

Activities of Islamic religious organizations are financed by...

C6. In your opinion, Activities of Islamic religious organizations contribute to: Activities of Christian religious organizations contribute to:

Reconciliation in BiH Reconciliation in BiH

Divisions in BiH Divisions in BiH

Neither Neither

C7a. In your opinion (multiple answers are allowed) Islamic organizations are making a contribution to BH society through:

Education Humanitarian aid Interfaith dialogue

Infrastructural development Orphanages Other (specify):

Education Humanitarian aid Interfaith dialogue

Infrastructural development Orphanages Other (specify):

C7b. In your opinion (multiple answers are allowed) Roman Catholic missionary organizations are making a contribution to BH society through:

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C7c. In your opinion (multiple answers are allowed) Orthodox missionary organizations are making a contribution to BH society through:

Education Humanitarian aid Interfaith dialogue

Infrastructural development Orphanages Other (specify):

Education Humanitarian aid Interfaith dialogue

Infrastructural development Orphanages Other (specify):

C7d. In your opinion (multiple answers are allowed) Other missionary organizations are making a contribution to BH society through: D.RELIGIOUS CONVERSION D.1. Please answer these questions on the basis of your personal experience Yes

No

If your answer was „Yes“, please state how many (use numbers)

Do you have friends of other faiths? Do you have friends or relatives who have converted from one faith to another? Do you have friends or relatives who were Muslims and converted to Christianity? Do you have friends or relatives who were Christians and then converted to Islam? Do you have friends and relatives who were Muslims and converted to a religion other than Christianity? Do you have friends or relatives who were Christians and converted to a religion other than Islam? Do you have friends or relatives who have switched denominations within the same religion? E. OTHER (NEW) RELIGIOUS MOVEMENTS IN BiH E1. In the table below, please indicate religious organizations whose existence / activities you are aware of.

Jehova’s Witnesses

New Apostolic Church

Seventh Day Adventist Church

Krstjan’s Community

Fundamental Zealots, Lopare

Ahmadiyya Jamaat, Sarajevo

All Peoples Christian Community Salafi / Wahabi movement

Pentecoastal Church of Christ Buddhist movement

Krishna Awareness Society Hindu movement

Christian Charismatic Church Victory celebration Center Christian Baptist Church in BiH New Pastoral Church in BiH Foundation Life, Ilijaš

“Rafael” Religious Community, Zenica

Old Catholic Church in Dubrave, Živinice

Evangelist Church in BiH

Christian Community Protestant Church

Shiite Community

Sulejmani Jamaat

Takfiris

Halidi Jamaat

E2. Please specify other religious communities which you believe are active but have not been listed in the previous table.

E3. Which projects of the aforementioned organizations, if any were implemented, have had the greatest impact in your community?

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ANNEX B (Interview responses) Occupation: Team leader for celebrations and work with children Title: Member in protestant church Number of years working: 7 1. The situation of interreligious dialogue (among Christians and Muslims) in BiH The dialogue is practically nonexistent on a public level. It does exist on a private level and – in my opinion – that is satisfactory. Considering that we don’t worship the same God, I believe that the dialogue cannot be raised to a higher level, except in a form of debate. 2. Conversion among religions (such as Christianity and Islam) A man who longs for truth and who is in search of answers – where does he come from? where is he going? – will always follow the path to which he feels that he was guided by God. A man who is afraid to search on his own will assume the opinion and practice of his ancestors and his people. Although, the fear is one of the reasons that keep Muslims in Islam, regardless of their possible doubts. A lot of people of different ethnicities and religions do not actually believe, but they do observe some traditions without faith being involved in them. This is why the religion has become more like nationality, rather than true faith. They stick to what they are familiar with. I personally respect when someone makes their decision after the search for truth rather than just following their ancestors and the culture of their country. 3. Conversion among denominations of Christianity (such as Catholics, Orthodox, Protestant) It is similar to what I already mentioned above. Everyone should do their research and decide which denomination in their opinion is the closest to the teachings of the Bible. Ultimately, no denomination is perfect to the mind and neither can comprehend all the secrets of God. There is some effort to achieve unity, but it is on a low level. The differences in religious instructions are enormous and, unfortunately, cannot be ignored. 4. Conversion among denominations of Islam (such as Shia, Sunni) I am unable to say more about this issue for I have not understood the differences to this day. Especially because sunnis and shias are also divided in many groups. Considering that I am a Christian, I do not know much about that (I was born in an atheist household). 5. The prevalence of missionary activities of Christianity in BiH (including specific denominations) There is quite some missionary activity in the country, which I think is good, for if they give a message of hope and comfort and share the good news of God’s mercy that will help forgive and reconcile. It is of importance to encourage the people to seek God and His guidance instead of complaining about the states state and resigning. I know some missionaries and find them being humble and devoted to God and willing to help the local people, not only to convince them to what they say is true but with the wish to share what God has done for them. I know free Evangelical missionaries and Catholic missionaries. The free Evangelical ones seem to me more addressed to the people, while the catholic ones seem more busy to devote themselves to their congregations, they less address the local people, maybe more encouraging Catholics to be more serious in their religious practice. The Catholic missionaries come from Italy, Croatia and Spain, the Protestants from seemingly everywhere (all Europe, America, Brazil, China, Africa). 6. The prevalence of activities of Islamic organizations in BiH (including specific denominations such as Shia, Sunni, Wahhabi, Salafi, Ahmedija) I do not know the details, but I do notice that there are many mosques being built. Bigger mosques are built on the initiative of the Islamic Community. However, there many smaller mosques which are built at a short distance from each other – from 100 m (Luzani) to 1 km. That baffles me because I wonder what is the use of such a high number of buildings. Wouldn’t that money be better spent on the poor people in the country? I did not ask who builds these mosques. Moreover, I notice that there are many families of Arab and Iranian descent which migrated here and whose women wear burqas. I do not know the specific reason of their being here, I only notice them. Also, I see that there are many affluent Arabs who do not speak Bosnian but they – for instance – open bank accounts in BiH. I do not know why they are here. I would like to know more about them.

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7. The future of Catholics in BiH It is difficult to see the future. That depends on what you mean by the “Catholic population”. Do you mean the Croats? I am sure you do, however, a large number of Croats in BiH are not believers. It is automatically presumed that they are Catholics. This is also true for all other ethnic and religious groups. The Croat population will probably shrink, unless the situation ameliorates, because more people will move to Croatia to live there. If the standard of living improves and the political system somehow changes, it is likely that they will stay. Changes in numbers of the believing Catholics are impossible for me to know. 8. The future of Muslims in BiH It is difficult to see the future, here as well. In my opinion there are two possibilities: radicalization will occur due to the activities of the fundamentalist groups who might take advantage of the disappointment of the people, or many who are Muslims by tradition and ethnicity will convert. I know of one case in which my neighbor, who lost her husband and was left alone with two children, has started wearing hijab in order to receive monthly payments. My mother in law told me about this (she is Muslim). I do not know if this is true. I can imagine it to be when I look the history of this country and the way in which it was Islamized during the Ottoman reign. Many of so-called moderate Muslims are shocked by the events in Syria and they condemn the Islamic terror and the stances of the IS and al-Qaida Islamist groups that anyone not wanting to convert to Islam should be killed. So it is possible that a number of Muslims will completely distance themselves from the religion, or at least that they will question the Qur’an more. I primarily see young people and intellectuals as the ones who might do this. It will be very interesting to see what will happen here. 9. The future of Orthodox in BiH I do not know what to say, but I believe that they will lose believers because the youth does not have much faith. I do not see any great activities in the society and their doing their part for the good of the society, except when it comes to foreign cultures, music and folklore. However, true believers are few. 10. The perceptions toward activities of Catholic-populated countries in BiH I believe that the Catholic countries see Bosnia as a source of problems in the European society. They are trying to strengthen the Catholic faith among the Croats in BiH, but they do so in order to support the conciliation among the peoples and mutual respect. Surely, they do not have many benefits from investing in BiH. 11. The perceptions toward activities of Islamic countries in BiH I believe that they are taking advantage from the present situation in BiH, and that they see the country as a gate to Europe which they want to Islamize. I concluded this because of their strategic investments into religious objects, such as mosques, and because of their financial support to those who convert and who start wearing the hijab. I can see more and more foreigners from the Saudi countries [sic] coming to the capital, and I wonder what other benefits they have except for buying the country. 12. The perceptions toward activities of Orthodox-populated countries in BiH They sometimes present themselves as allies of Serbia, which Serbia accepts. Therefore, the realization of Serbian (Orthodox) interests is in their interest as well. Actually the interests of individuals and justice are irrelevant here; the only things important are power and appearance. This is true for all great religious institutions; the number of true, honest believers – whose goal is not power and fame, but wellbeing of individuals – has always been low. When the religious community gets bigger, there are always people who just join without believing, and who do not have an engaging relationship with God. It is sad, but such is man. 13. The possibility of membership of BiH to the EU When it comes to that, BiH largely does not meet the criteria for accession to the EU. However, the same can be said for many countries which are already member states of the EU. These countries only adjusted their laws, however, in practice nothing has changed. Of course, there are controls by the European Commission, but they cannot ensure that the criteria are met all the time. The faith is not to be blamed for this, but the abuse of religion for someone’s selfish interests – they want to define people on ethnic grounds rather than national ones. However, creating one country out of multiple peoples cannot function in long-term – as I already mentioned, the majority of people are atheists or they are not serious believers, so they may be united by some greater idea, one common value or one goal. People are similar everywhere, but they insist that they are different – although, only those who are firm believers are truly different from each other, and surprisingly, they get along better than the rest. Accession to the EU will not happen in the next 20 years.

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Occupation: student of seminar of biblical school Rijec Zivota in Zagreb Title: deacon at protestant church Number of working years: 4.5

1. The situation of interreligious dialogue (among Christians and Muslims) in BiH I think it is at the early stage, but the last couple of years there have been some activities that moved toward reconciliation among people in BiH, but unfortunately with the emergence of ISIS I can freely say that this process is stopped. 2. Conversion among religions (such as Christianity and Islam) Very little, there is almost communication whatsoever, and it seems that there is some kind of symbiosis between the religion and the state, or what I really mean, there is a connection between the religious communities and the government authorities so none of this religious communities can’t make greater progress without permission of the government but on the other side the government can’t make big moves because of the obstacles formed by religious communities. This is the way how things work in BiH. 3. Conversion among denominations of Christianity (such as Catholics, Orthodox, Protestant) The same thing, but they are some movements for dialogue which is a good thing, and my opinion is that a whole society would be richer if there is some kind of good relations among us. 4. Conversion among denominations of Islam (such as Shia, Sunni) As far as I know, they are in the middle of the war, and it is our fortune that Shia Muslims are not living in the BiH because a big challenge for our society which is burdened by national past, and even among Sunni Muslims there are problems because of the arrival of Salafis and my personal opinion is that they brought more harm than good. 5. The prevalence of missionary activities of Christianity in BiH (including specific denominations) It could be said that they are active, and as we always like to say, it can be better than it is, but I’m satisfied with missionary activities and humanitarian aid. 6. The prevalence of activities of Islamic organizations in BiH (including specific denominations such as Shia, Sunni, Wahhabi, Salafi, Ahmedija) For them also, it could be said that they are active and with the help of mosques and other religious institutions they reach to the people very successfully, but in the last years their impact has decreased which is good in my opinion. 7. The future of Catholics in BiH It mostly depends on them, given the high amount of unemployment, we will have a similar situation in the future. I believe that they have a best starting position in BiH and possibilities. Catholic youth chose to live in Europe rather than here, first of all because of the economic situation and then because of all other problems. After the war ended there were a few incidents, but they are a thing of past, so it can be said that we reconciled with Croats, but the process of reconciliation is slow because of hatred which is coming from some centers but in the end I’m very optimistic. 8. The future of Muslims in BiH The only good thing among them is their demographic increase mainly due to migration of people and my opinion is that Muslims are more conservative in this respect, in a sense that they get married earlier than others but even that is now irrelative considering that a lot of people of our country are living abroad. 9. The future of Orthodox in BiH Nothing spectacular, I think that their mortality is bigger or equal and there are reasons for that. Mainly it is because of economical situation and that young people are looking for jobs in EU leaving the country so the future would not bring any

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kind of surprises. 10. The perceptions toward activities of Catholic-populated countries in BiH Especially from Italy...probably those countries with Catholic tradition would like to see a lot of Catholics in BiH but war makes his own. It seems that they want to preserve Catholics here helping them in various ways, but unfortunately a lot of people go abroad. 11. The perceptions toward activities of Islamic countries in BiH For them Bosnia is some kind of exotic ports, fertile ground for a lot of things they like. The main purpose earlier was to gain a large number of like-minded people so that they can impose their laws and authority and now we can see those activities through the arrival of Arab investors who are mainly engaged in trade and real estate. 12. The perceptions toward activities of Orthodox-populated countries in BiH Especially territoriality and ethnically that population is not satisfied to live in any country which is not called Serbia so at every level they do everything against BiH and they are very tough opponents and perhaps the biggest reason of instability. They should change their attitude and promote good relationships until the borders are invisible. 13. The possibility of membership of BiH to the EU It exists, but the EU should go gentler on us, and on the other side this state must be efficient. I would like to say that the EU was passive and it didn’t react at the time for the things which were harmful for BiH and now the disease has progressed so it is a little bit more difficult than it was before and I was very disappointed with the EU attitude toward Montenegro. They were the aggressor on BiH but, the EU accepted them before us, and that is the paradox not to say stupidity. I believe that BiH should join the EU very quickly so that many mistakes made by both sides would be covered.

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Occupation: …Teacher. Title: … NGO Director, youth ministry Number of working years: …7 1. The situation of interreligious dialogue (among Christians and Muslims) in BiH There is a fair bit of interreligious dialogue facilitated by foreign non-profits like Konrad Adenauer Foundation, Future Studies discussion group and others. But this discussion maybe active in the intellectual community and not as active in the public body of believers of the two religious groups as a whole. 2. Conversion among religions (such as Christianity and Islam) It is unclear how many conversions are happening. Many in Bosnia, especially young people profess Atheism due to the war. Young people would not like to join sides or dishonour their parents by “switching” sides. Many I speak to believe in God but not in organized religion. They are seekers of faith communities and enjoy some aspects of the fellowship and events. Of course for marriage and other traditional institutions it can be necessary to declare affiliation to be joined, although I am not aware of the rules in BiH preventing people who are Atheist from marrying. Other religious groups on the fringes are most active to recruit members openly. I am not aware of such practice personally except through third party hearsay. 3. Conversion among denominations of Christianity (such as Catholics, Orthodox, Protestant) It is not likely that among denominations that believers are changing due to the protective nature of each denomination. Also if conversion happens it is usually a personal decision due to conviction of faith and not economic, social or other reasons. 4. Conversion among denominations of Islam (such as Shia, Sunni) As far as I know this is also highly unlikely. 5. The prevalence of missionary activities of Christianity in BiH (including specific denominations) There are humanitarian, social, medical and education projects throughout Bosnia. Christians from Europe mostly know the emotional toll of war and are drawn by the needs of the Bosnian people. They have experience in working with populations affected by war and can provide expertise in recovering from the psychological damage. I think the missionary activity has changed from a “relief ” focus in the 10 years after the war ended to a “development” focus in the past 10 years. Examples are Caritas for the Catholic, Evangelical is more decentralized, Red Cross hands out many food aid to poor families. 6. The prevalence of activities of Islamic organizations in BiH (including specific denominations such as Shia, Sunni, Wahhabi, Salafi, Ahmedija) It is clear from some activities in the public and as reported by news agencies that there are recruitment activities within BiH by some of these group (Reporters - Bosnia and Herzegovina: European Salafist stronghold) These activities should not cause fear but motivate both Muslim and Christian to be clear in communicating their messages of peace and forgiveness that exist within their communities. 7. The future of Catholics in BiH I think Catholics have a bright future in the country. Catholics have started to reach out to other denominations and created an inclusive atmosphere in their regular gatherings and events. 8. The future of Muslims in BiH As the dominant majority Muslims in BiH have everything to lose and not much to gain. They need to protect their flock and defend their religion as a peaceful one with all the extremist claiming to be Muslim. Some devoted Muslims who are quite faithful believers even get accused of extreme tendencies when there is no proof. All moderate Muslims need to stand up for peace and speak out against radical version of their belief or be subject to high jacking of their faith by extremist groups.

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9. The future of Orthodox in BiH Orthodox are misunderstood and blamed for discrimination by other Christians and Muslims. Their faith needs to be better communicated as inclusive and not based on your ethnicity or family heritage. Unfortunately Orthodox is seen as wanting their religion to be dominant, but they are lacking, the numbers or the positive participation of a broad section of the population 10. The perceptions toward activities of Catholic-populated countries in BiH I would hope that foreigners are welcomed in terms of a constructive dialog and service orientation. There are some who don’t appreciate outside help from a different faith community but I feel the intentions of Western are to truly help the people of BiH. 11. The perceptions toward activities of Islamic countries in BiH Islamic countries are welcomed and honoured in BiH due to their deep ties after the war as well as humanities and social help given as recently as the floods of 2014. Many Islamic countries took in war refugees and maintained ties with BiH after the war and up to today. 12. The perceptions toward activities of Orthodox-populated countries in BiH I see Serbia representing Orthodox views in BiH and as such is an agitator of efforts to unite Bosnians due to its uneven support of one entity over another. Serbian flags fly outside their boarders and officials make inflammatory comments from time to time (national day court decision ignored in 2016). So it is difficult for many Bosnians to feel supported by this close neighbour which has a majority of its population coming from Orthodox faith. 13. The possibility of membership of BiH to the EU EU membership would bring a big boost to the BiH economy. Investment would flow to BiH in anticipation of membership due to the low labor costs and room for improvement in structural employment issues. But cultural pressure on BiH would increase and the market based inflation would force rapid changes on the workforce of BiH. Otherwise unemployment would remain high. Job retraining and language skills are needed for the transition to go smoothly and have the best results for the majority of citizens. But it is not apparent that the government is motivated to make needed changes to these and other areas of dispute that foreign governments and EU representatives have pointed out such as the discriminatory practices in qualification for representation in the BiH parliament. Also state property from twenty years ago is still in dispute. Further recent census numbers have not been processed for over three years. In our age of technology this is totally unacceptable and thus politicians are not rusted for larger changes when the simple tasks are subject to potential manipulation.

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Occupation: …Retired. Former high official in the Islamic community. Title: … MA in Islamic theology Number of working years: …42 1. The situation of interreligious dialogue (among Christians and Muslims) in BiH Officially, council for interfaith dialogue, which consists of representatives of four religions in Bosnia and Herzegovina has existed and functioned for almost two decades in the post-Dayton Bosnia and Herzegovina. Sometime, representatives of these religious communities meet at the local, regional and state levels whereby various issues, which are considered to be of crucial importance for the country, Bosnian peoples in general and religious followers in particular are discussed. Religious representatives usually meet on certain occasions as marking and celebration of religious holidays of all religious communities in Bosnia such as Orthodox Easter and Christmas marked by Serbs, Catholic Easter and Christmas marked by Croats and Kurban Bayram and Ramzan Bayram marked by Bosniaks. Religious representatives also come together when needed to condemn cases of vandalism against religious buildings and violence and harassment against religious officials or believers irrespective of religion. Furthermore, they attend some TV events whereby the idea of interfaith dialogue, interreligious trust building and reconciliations is discussed. Finally, theology students of all religions use many opportunities to come together, promote common universal human values, exchange their views and experience and thus trying to contribute to the environment which will be more conducive for the respect of others and paving the way for the long-term understanding, respect and coexistence of different religious groups in the country. 2. Conversion among religions (such as Christianity and Islam) There is an interest and attempts made by Evangelists and Jehovah’s witnesses for proselytizing among Bosnian Muslims. In spite of the fact that the Evangelical church is the oldest Protestant denomination in Bosnia and Herzegovina, which has existed here since the middle of 18th century, however, its success in terms of proselytizing among Bosnian Muslims are not known and are probably insignificant. On the other hand, Jehovah’s witnesses have been able to achieve some results. Namely, these two denominations apply somehow different methods in promoting their views and teachings. Jehovah’s witnesses have quite strong missionary activists. They distribute publication and promotional materials such as short pamphlets, brochures and bulletins to the people on the street and apply door-to-door preaching which they consider a good way to reach people in Bosnia and Herzegovina. Additionally, they attend book fairs and try to promote literature that promotes basic teaching, values, believes and practices of this Christian denomination. On the other hand, Evangelists act through the distribution of literature and promotional materials in which Islam is portrayed in a distorted way while the teachings, pillars and principles of Evangelism are described in affirmative and positive way. Evangelist missioners organize music festivals, holidays, youth camps etc. They are coming mainly from USA; some of them arrived here as far as 1997 and have stayed here till today. They are quite active with the kids and youth organizing many free-of-charge activities for kids such as summer camping, English lesson classes, ballet classes for young girls etc. Orthodox and Catholic churches, due to their internal problems, suffer from the fact of having less believers from a year to another. They are mainly concerned with themselves and due to that emphasize very much promotion of the idea of Serb and Croat nationalism.

3. Conversion among denominations of Christianity (such as Catholics, Orthodox, Protestant) Followers of both, Orthodox and Catholic churches have been leaving churches recently what to some extent follows the global trend of Christians leaving the faith in droves. Along this line, Orthodox and Catholic people leave Bosnia for the neighboring countries, Serbia and Croatia respectively as well as Western European countries and USA too. Demographic picture in the country is not in favor in either case, as according to the statistical information in the post-Dayton Bosnia and Herzegovina, mortality rate exceeds the birth rate among the Christian population in Bosnia and Herzegovina. Mixed marriages among Christians also contributes to this phenomenon of decreasing the number of religious followers as the kids from these marriages usually either follow the religion of one parent or declare themselves as atheists. 4. Conversion among denominations of Islam (such as Shia, Sunni) This problem was not in Bosnia and Herzegovina before the last war. However, as soon as the war was over Shias started to establish various institutions such as institutes, schools, kindergartens and foundations whose primary goal has been promotion of Shiism and conversion of Bosnian sunni Muslims to Shiism. It is important to mention that merely Bosnian Muslims have been their target, not Bosnian Croats or Bosnian Serbs. They have been able to achieve some success by the fact that some Bosnian sunni Muslim scholars and intellectuals, primarily theology professors, actively participate in their projects such as publications, translation, book and magazine editorship, promotion of shia literature, delivering talks on philosophy and teachings of shiism. They have been very active at the book fairs and TV media where they pay to some local

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TV houses to broadcast news in primary time. All these activities are fully supported by the Iranian diplomatic representatives in Bosnia and Herzegovina. Besides Shia, Ahmediye have been quite active in the post-War Bosnia too. They have their own buildings and space where poor people usually come and get some financial support and on the basis of these small gifts and donations they keep these needy people close to them. They are also active with publications and some promotional materials which are distributed free of charge. British diplomatic mission in Bosnia supports and takes care of Ahmediye activities here. The role of the Islamic community and its employees is very minor and inconsiderable vis-a-vis these activities and proselytizing among Bosnian Muslims. Contrary, they have established quite good relationship with them (mainly Shias) and there is a permanent interaction and communication at all levels.

5. The prevalence of missionary activities of Christianity in BiH (including specific denominations) Answered in 2. 6. The prevalence of activities of Islamic organizations in BiH (including specific denominations such as Shia, Sunni, Wahhabi, Salafi, Ahmedija) Answered in 4. 7. The future of Catholics in BiH The number Bosnian Croats has been drastically reduced since the end of the last war. There is tendency of migration of Bosnian Catholics to Croatia and other EU countries and USA. Mortality rate is higher than birth rate and according to the unofficial results of the last census held in 2013 total number of Bosnian Croats is around 530.000 (comparing to 1991 census 760.000 Croats lived in Bosnia and Herzegovina). 8. The future of Muslims in BiH Huge number of Bosnian Muslims internally and externally displaced. Many of those who migrated never came back. Even today, more than 20 years since the end of the war there is a tendency among Bosnian Muslims to migrate to other countries, mainly for economic reasons. Mortality rate is almost equal to the birth rate among Bosnian Muslims.

9. The future of Orthodox in BiH According to the unofficial results of the last census held in 2013, around 1.24 million Serbs live in Bosnia and hat is more than 120.000 less than in 1991. On the other hand, around 40.000 of Orthodox people left Croatia and came to Bosnia during the wars in the former Yugoslavia in 1990s. Similar to the Croat and Bosniak population, there is a tendency among Bosnian Serbs of leaving Bosnia and migrating to Serbia, EU countries and USA. Among Bosnian Serbs birth rate is lower than the morality rate. However, the government of Republika Srpska tries to stimulate birth rate and subsidizes those families that have more kids. 10. The perceptions toward activities of Catholic-populated countries in BiH There has been quite strong financial support for Bosnian Catholics to start and run business in the post-war Bosnia. Many efforts have been put to strengthen KARITAS activities in Bosnia and Herzegovina. In addition, construction, opening and running of institutions with the catholic sings has been quite obvious here. Many radio stations, magazines, cultural centers with the catholic signs for the missionary activities have been launched using financial resources coming from the Catholic-majority countries. Building huge crosses in the areas populated by Catholics has become very popular in the postwar Bosnia. In the field of education, catholic community in Bosnia has been working quite efficiently in opening student’s dormitory, Catholic elementary and high school centers and catholic kindergartens. Furthermore, Bosnian Catholics have been very much financially supported in constructing male and female monasteries, catholic hospitals and clinics as well as priest nursing homes. 11. The perceptions toward activities of Islamic countries in BiH Almost all Muslim countries, which tried to open up something here in Bosnia have done it according to their domestic programs disregarding the needs and programs that had existed here in Bosnia. They appoint their own cadre who neither know nor have an interest for these institutions to benefit the Muslims. Hence, many of these institutions having neither

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mission nor vision have failed in their works and efforts and were closed consequently. Institutions such as Gazzaz center at Mojmilo, elementary school “Risala”, Rabita’s preaching (dawah) center in Bugojno are examples of failed centers and foundations. In addition, functioning of Naksibendi tarikat and so-called “Suleymanci” from Turkey are other examples of unsuccessful work done in the post-war Bosnia. 12. The perceptions toward activities of Orthodox-populated countries in BiH With regards to the activities of Orthodox countries and communities it basically refers to the financial support coming from Serbia, Greece and Russia for the sake of building and opening of new churches, monasteries, bishop’s headquarters, kindergartens, elementary and high schools. 13. The possibility of membership of BiH to the EU It will take long time for Bosnia and Herzegovina to become a full member of the EU. Reasons for this are numerous: majority Muslim population in the country (Turkey is a good example for this); obstacles that will come from the political elites from the Republic of Srpska and Serbia; many issues being left unresolved in the area of legislation, property issues; quite weak and discordant stance and attitude of the state administration regarding this issue. I think that the EU will be dissolved rather than Bosnia becomes its full member, and God knows best.

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Occupation: …Professor Title: … Doctor of Science Number of working years: …22 1. The situation of interreligious dialogue (among Christians and Muslims) in BiH Interreligious dialogue in BiH is made official in the form of the Interreligious Council (MV) which is constituted of Muslim, Catholic, Orthodox and Jewish representatives. MV holds regular meetings and gives statements regarding all current issues related to the religious life in BiH society. Moreover, MV carries out certain types of projects (thematic workshops, youth gatherings, joint sport activities, publication of literature on different religious customs and cultures present in BiH). I believe that the interreligious dialogue between Christians and Muslims is at a satisfactory level. The Orthodox Christians were a bit late with this project, but they, too, are participating now. 2. Conversion among religions (such as Christianity and Islam) When it comes to conversions between these two religions, these types of cases are very rare, although, as far as I know, conversions to Islam are more frequent. 3. Conversion among denominations of Christianity (such as Catholics, Orthodox, Protestant) I have no insight regarding conversions between different denominations within Christianity. 4. Conversion among denominations of Islam (such as Shia, Sunni) Conversions between different Islamic denominations (such as Shias and Sunnis) rarely happen. Traditionally, Bosnian Muslims are Sunni while Shia Muslims did not exist here before the war. With the arrival of the Iranian embassy and other Iranian institutions in BiH, Shia Islam also emerged in our society. However, to the best of my knowledge, conversions to Shia Islam are extremely rare. The converts are mainly the officials working in the aforementioned organizations. 5. The prevalence of missionary activities of Christianity in BiH (including specific denominations) I do not have sufficient information regarding Christian missionary activities in BiH. I did meet Jehovah’s Witnesses and Adventists who were much more active during the war and immediately after it 6. The prevalence of activities of Islamic organizations in BiH (including specific denominations such as Shia, Sunni, Wahhabi, Salafi, Ahmedija) The activities of Islamic organizations in BiH are much more visible. Muslims are in majority in BiH and it is only natural that their activities are also more frequent. Democratization of our society, occurred during and after the war, had as a consequence more religious activities in the society. Religion once again became the integral part of people’s identities. However, the most of the Islamic activities in BiH are carried out by the Islamic Community which is the legitimate representative of Muslims. 7. The future of Catholics in BiH It is difficult to talk about the future, but when it comes to the Catholic population in BiH the trend is negative and their numbers are decreasing. The reason is that BiH Catholics have a special status and they can get the citizenship of the Republic of Croatia very easily - and the standard of living is much better in Croatia than in BiH. 8. The future of Muslims in BiH Unlike Catholics, BiH Muslims do not have an alternative homeland, so they emigrate less out of the country. However, many of them decide to go to the EU countries, so the decrease in population is a problem among them as well. 9. The future of Orthodox in BiH When it comes to the Orthodox population in BiH, the situation is somewhat different considering that they have gained a complete autonomy within BiH, and Serbia itself does not guarantee them better standard of living, so the tendency to emigrate is not so strong. Just like Muslims, many of them choose to move to EU. Regarding the demographic situation in BiH, I believe that it will not change in some foreseeable future.

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10. The perceptions toward activities of Catholic-populated countries in BiH The activities of the Catholic countries toward BiH are conditioned by numerous circumstances and they are within the EU strategy. BiH is not a very interesting country for them – they just see it as a neighborhood which ought to be stable. 11. The perceptions toward activities of Islamic countries in BiH Islamic countries are in a difficult situation at the moment and their activities in BiH, as a country with predominant Muslim population are very limited. Besides, BiH is not a member of the Organization of Islamic Cooperation (OIC) which further alienates the country from that bloc. 12. The perceptions toward activities of Orthodox-populated countries in BiH The activities of the Orthodox countries are focused on the protection of the Orthodox population and strengthening of RS, which prevents the development of BiH. 13. The possibility of membership of BiH to the EU BiH does not have an alternative when it comes to Euro-Atlantic integrations. This is an obvious interest of BiH. However, how serious will EU be in its helping BiH on this path – this is a main question. EU offered us assistance, however, they do not want to impose their solution on us – we have to reach the solutions on our own. This means that all sides in BiH must agree on the key issues, which is an absurd expectation, after everything that happened. Therefore, the membership of BiH in EU depends on the assistance provided to us by the international community which needs to “force” our politicians to carry out the necessary reforms, which are the main condition for our admittance to EU.

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ANNEX C (LAW ON FREEDOM OF RELIGION) LAW ON FREEDOM OF RELIGION AND LEGAL STATUS OF CHURCHES AND RELIGIOUS COMMUNITIES IN BIH

I – Basic provisions Article 1 Honouring the heritage and traditional values of tolerance and coexistence embedded in the multiconfessional character of Bosnia and Herzegovina, and with the intention of furthering mutual understanding and the respect of the right to freedom of conscience and religion, this law regulates the single legal framework within which all the churches and religious communities in Bosnia and Herzegovina are to act, and within which they shall have equal rights and obligations, without discrimination. This law guarantees each individual’s right to freedom of conscience and religion in accordance with the Constitution of Bosnia and Herzegovina (hereinafter: The Constitution), the highest international standards of human rights included in international declarations and conventions on freedom of conscience and religion, which are an integral part of The Constitution and the legal order of Bosnia and Herzegovina. Article 2 For the purposes of this Law: 1. Discrimination, based on religion or belief, is any exclusion, limitation, favoring, disregard or any other distinction made on the basis of religion or belief, with the aim or with the effect of – direct or indirect, intended or unintended – denial or limitation of recognition or exercise of human rights and basic freedoms in civil, political, economic, social and cultural matters. 2. Distinctions made by churches and religious communities internally in regards to observance of religious duties and needs, when it is deemed necessary by them, are not discrimination based on religion or belief. 3. Churches and religious communities are communities, institutions and organizations of believers, founded in accordance with their own regulations, teachings, beliefs, traditions and practices, which possess legal capacity and which have been entered into the Registry of churches and religious communities in Bosnia and Herzegovina. Article 3 1. This law shall apply in the entire territory of Bosnia and Herzegovina. 2. All other laws and regulations in this area shall be harmonized with the provisions of this Law. 3. Governments of the Entities, the Cantons, the District and the municipalities shall guarantee the right to freedom of religion and prohibit any discrimination based on religion or belief when legislating 83

and implementing regulations under their jurisdiction. II – Freedom of religion and belief Article 4 1. Everyone has the right to freedom of religion and belief, including the right to publicly manifest, or not to manifest, one’s religion. Equally, everyone has the right to adopt or change one’s religion and the freedom to manifest one’s religion or belief, individually or in community with others, in public or private, through worship, observance, practice and teaching. Everyone has the right to religious education, which shall be conducted by persons appointed by official bodies or representatives of one’s church or religious community and performed in religious institutions as well as in public and private preschool institutions, primary and secondary schools and institutions of higher education, which shall be regulated by special legislation. 2. Churches and religious communities must not, in their preaching of religion and other actions, spread intolerance and prejudice toward other churches and religious communities and their believers, or citizens who profess no religion, nor prevent them in free public manifesting of religion or other belief. 3. Churches and religious communities must not, in their teachings and practice of religious ceremonies and other manifestations of religion, act against the legal order, public safety, morals, lives and health of others, or the fundamental rights and freedoms of others. Article 5 1. Any discrimination based on religion or belief, as defined in Article 2, section 1, is prohibited. 2. Following acts are also prohibited: a. Physical or verbal assaults on religious officials; b. Vandalism of houses of worship or other properties of churches and religious communities; c. Activities or actions aimed at inciting religious hatred against any church or religious community or their members; d. Disrespect and derision of any religion; e. Public use of official symbols, insignia, attributes and names of churches or religious communities without the approval of the appropriate authority of the church or religious community; f. Establishment of new or continuation of existing associations of religious officials or believers without the approval of the appropriate authority; g. Inciting, supporting or calling to religious intolerance and hatred. Article 6 1. Churches and religious communities have their own codes of rights and obligations which apply to their members and which are in accordance with the nature of their mission and other regulations of 84

the church or religious community. 2. In accordance with the set code of religious rights and obligations from section 1 of this Article: a) No one shall be coerced or prevented from manifesting one’s religion or belief, or in any way participating in religious observances or ceremonies or any other activity of one’s church or religious community; b) No one shall be coerced, directly or indirectly, to reveal their religious beliefs; c) No one shall be coerced to give an oath contrary to one’s religion or beliefs. d) Religious officials and religious officials in training shall be exempt from military service, but they may not be prohibited from military service if they request it in accordance with law. Article 7 Freedom of religion or belief includes the right of every person, church and religious community, to manifest their religion or belief, individually or in community with others, privately or publicly, including, among others, the right to: 1. Continously manifest and represent the principles and teachings of their religion, and act in accordance with them, subject to limitations necessary to protect the freedoms of others; 2. Perform religious ceremonies in their own, or rented, buildings and spaces which comply with requirements for hosting larger assemblies, or on open grounds of houses of worship, at cemeteries and houses and properties of the believers; 3. Freely and publicly organize religious ceremonies, manifestations and other religious and religiocultural gatherings in public places in accordance with the laws regulating public assembly; 4. Found, maintain and administer religious institutions, including institutions founded for charitable and educational purposes, in accordance with the law. 5. Manufacture, procure, posses, import, export and use objects and materials relevant to observances or customs of their religion or belief, in accordance with the law. 6. Establish, own and discontinue all types of media outlets, in accordance with the law; 7. Author, translate, publish books, textbooks and manuals and publish appropriate public announcements in written or pictorial form in newspapers, magazines, electronic media and other forms of electronic communication, in accordance with the law; 8. Freely organize public visits and pilgrimages to religious festivities, holy sites and processions, in the country or abroad. III – Legal status of churches and religious communities Article 8 1. Churches and religious communities in Bosnia and Herzegovina are recognized as legal persons. 85

2. This law affirms the continuity of legal personality of the historical churches and religious communities in Bosnia and Herzegovina; The Islamic Community in Bosnia and Herzegovina, The Serbian Orthodox Church, The Roman Catholic Church and The Jewish Community of Bosnia and Herzegovina, in accordance with their canons and internal arrangement, as well as the status of all other churches and religious communities recognized as legal persons prior to the coming into force of this law. 3. New churches and religious communities in Bosnia and Herzegovina are recognized as legal persons in accordance with the provisions of Article 18 of this Law. 4. All churches and religious communities shall have official names, which shall be defined by their canonical, constitutional or statutory regulation and used in the public domain. 5. All churches and religious communities may establish, change and abolish their internal agencies or other organizational units with legal personality. 6. All churches and religious communities decide by their regulatory acts which of their internal agencies shall have legal personality, which shall be acknowledged as such in the entire territory of Bosnia and Herzegovina. 7. Churches and religious communities may form associations of churches and religious communities in accordance with this Law. 8. Churches and religious communities and their organizations given the status of legal person shall vouch for their obligations with their entire property, in accordance with the law. Article 9 Churches and religious communities may be given benefits on the basis of their status and privileges granted to nonprofit organizations, in accordance with this Law, and in accordance with the canonical, constitutional and statutory regulations of the church and religious community, subject to prohibition of distribution of revenue or profits to private persons, excluding the distribution with legitimate charitable purpose. Article 10 Churches and religious communities may: 1. Establish companies, institutions and associations; acquire, dispose of and administer property, as well as start other enterprises based on decisions of their agencies and members, and in accordance with the law; 2. Produce, procure, import, export and circulate religious texts, printed and audio-visual materials or objects and other electronic information resources used to practice and teach religion, in accordance with the law; 3. Establish cultural, charitable, medical and educational institutions of different types, forms and degrees, which shall be equal in rights to such institutions established by the State or other authorized founders, perform appropriate activities independently and administer them directly, in accordance with the law; 86

4. Establish and maintain international relations and contacts with churches and religious communities and other subjects, in accordance with the teachings of the church or religious community; 5. Conduct any other activities which are not prohibited by the existing legislation. Article 11 1. Churches and religious communities administer their internal affairs in accordance with their own regulations and teachings which have no civil and legal bearing and shall not be enforced by public authorities nor shall they apply to non-members. 2. Churches and religious communities order their internal organizational structure independently, in accordance with their internal regulations, laws and teachings. 3. Churches and religious communities independently elect, appoint and dismiss their personnel in accordance with their own demands, regulations and needs. 4. Churches and religious communities have the right to seek and collect charitable contributions in money and other types of contributions. Article 12 1. Churches and religious communities may acquire property in accordance with the law. 2. Churches and religious communities own their property and possess property rights which they freely administer and dispose of. 3. Churches and religious communities have the right to restitute their confiscated property in the entire territory of Bosnia and Herzegovina without discrimination, and in accordance with the law. Article 13 1. Churches and religious communities, their institutions and companies, are obligated to pay taxes and fees on the earnings of their employees (retirement, health and disability insurance), and fulfill all other legal obligations. 2. Churches and religious communities may collect membership fees and receive gifts from the country and abroad. 3. Donations and revenues of churches and religious communities shall be regulated by laws and regulations pertaining to nonprofit, educational and charitable organizations. 4. The State is obliged to regulate retirement, disability and health insurance for religious officials through special legislation, at the request of any of the institutions from Article 15, section 1 of this law.

IV – Relationship between the State and churches and religious communities

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Article 14 Churches and religious communities are separate from the State, which implies that: 1. The State may not recognize any religion as a state religion, nor may it recognize any church or religious community as a state church or religious community. 2. The State does not have the right to interfere in the internal arrangement and affairs of churches and religious communities. 3. No church or religious community, nor their officials, may claim special privileges from the state different from other churches and religious communities, nor may they formally participate in the affairs of political institutions, except as defined by section 4 of this Article; 4. The state may, on the basis of the principle of equality for all, provide material support to churches and religious communities for the purposes of preservation of cultural and historical heritage, health services, educational, charitable and social services offered by churches and religious communities, provided that churches and religious communities offer such services without any discrimination, particularly discrimination on the basis of religious affiliation and personal belief. 5. In the domain of family and parental rights, and the rights of the child, churches and religious communities may provide humanitarian, social and health aid, upbringing and education in accordance with legislation regulating such rights and matters. 6. Public authorities are prohibited from interfering in the election, appointment or dismissal of religious officials, establishment of church or religious community structures or organizations that perform the Divine service and other ceremonies. 7. Public display of faith or belief may be limited only by law and in accordance with international standards when it is ascertained by a competent authority that such a limitation is necessary in the interest of public security, protection of health, public morals, or the protection of rights and freedoms of other individuals in accordance with international standards. Churches and religious communities have the right to appeal against such a decision. The appeal authority, before reaching a decision on the appeal, shall request the official position of the Ministry of Human Rights and Refugees of Bosnia and Herzegovina on the case of limitation of public display of faith and belief. Article 15 1. Questions of common interest for Bosnia and Herzegovina and one or several of churches and religious communities may be regulated by a treaty concluded between the Presidency of Bosnia and Herzegovina, Council of Ministers, Entity governments and the church or the religious community. 2. The implementation of this law and other regulations that define the relationship between the State and churches and religious communities, as well as other issues of significance for the status and the affairs of churches and religious communities, is placed under the jurisdiction of the Ministry of Human Rights and Refugees of Bosnia and Herzegovina by the Law on Ministries and other Administrative Bodies of Bosnia and Herzegovina.

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Article 16 1. Ministry of Justice of Bosnia and Herzegovina (hereinafter: Ministry of Justice) enacts regulations on the establishment and administration of a Single Registry of churches and religious communities, their associations and organizational forms for which the request is made by the church or the religious community. 2. The Registry from the previous section is administered by the Ministry of Justice.

3. Churches and religious communities, and the legal persons existing within them as defined by Article 8, sections 2, 5 and 6, shall provide the following information in the registration application: x x x x

Name of the legal person Residence of the legal person Service of legal person’s authorized legal representative Seal and stamp used by the legal person

4. In addition to the information listed in the previous section, non-registered or a new church or religious community shall submit data listed in Article 18 of this Law. Article 17 1. Ministry of Human Rights and Refugees has the right and obligation to draw the attention of State, Entity, Cantonal and Municipal authorities to cases of religious freedom violations and demand that legal actions be taken to prevent such violations. 2. Authority contacted by the Ministry shall inform the Ministry of the measures taken to protect religious freedom within seven days. 3. Ministry of Human Rights and Refugees shall maintain contact and cooperate with all churches and religious communities that are registered or are preparing to register and discuss all questions pertaining to the freedom of religion and the legal status of churches and religious communities in accordance with the Constitution, international conventions and this Law. V - Establishment of new churches and religious communities Article 18 1. New church or a religious community may be established by 300 adult citizens of Bosnia and Herzegovina, regardless of their Entity citizenship. New church or a community may not be established under the name of an existing church or religious community. 2. Written application for the establishment of a church or a religious community shall be submitted to the Ministry of Justice, and should contain: x The Statute or another document of the church or the religious community describing the content and the manner of religious observance, performance of religious ceremonies, domains and manner of activity; x Document describing its official religious teachings; 89

x Signatures of 300 citizens – followers (name and surname, date and place of birth, current address, personal identity number and handwritten signature); x Founding decree, adopted by at least 30 of the founders of the church or the religious community, name and surname of the leader of the church or the religious community, his deputy or other representatives authorized to represent the church or the religious community before state authorities. 3. Within 30 days of the submission of the application for the founding of the church or religious community, Ministry of Justice shall reach a decision regarding its entry into the Registry of churches and religious communities. 4. When considering applications described in the previous sections of this Article, the Ministry shall respect the right of each church and religious community to independent ordering of its affairs provided it is conducted in accordance with the provisions of the Constitution, this Law and international legislation. 5. The Ministry may decline the registration request if it is found that the content or the manner in which religious ceremonies or other forms of religious practice are performed are in conflict with the legal order, public morals or harmful to life and health or other rights or freedoms of believers and citizens. 6. If the Ministry does not reach the decision on registration within 60 days, new church or religious community shall be considered registered with the expiration of 60 days from the day of submission of the registration application. The status of legal entity shall be legally binding from the day the registration decision is reached. 7. The applicant, a registered church or a religious community may appeal the registration decision before the Council of Ministers of Bosnia and Herzegovina, which shall reach the final decision on the registration. The appeal may be made on the grounds that the legalization of the applicant church or the religious community shall violate the European Convention on Human Rights and Basic Freedoms and its protocols, as well as other international agreements pertaining to religious freedom and other rights and freedoms. 8. The final decision may be appealed before the Court of Bosnia and Herzegovina within three months. Article 19 Associations of churches and religious communities in Bosnia and Herzegovina 1. Two or more churches and religious communities from Bosnia and Herzegovina may form associations of churches and religious communities. 2. Associations are founded through a treaty, joint statement or other document containing the list of founders, goals of the associations, the manner in which the joint administrative and representational structure shall be ordered, and the period through which it shall exist. 3. Associations of churches and religious communities, founded in accordance with Article 19, section 2, shall obtain the status of a legal person upon registration.

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VI - Transitional and final provisions Article 20 1. Ministry of Human Rights and Refugees of Bosnia and Herzegovina shall enact implementation guidelines for this Law within six months upon its coming into force. 2. The Law on Legal Status of Religious Communities of Socialist Republic of Bosnia and Herzegovina (Official Gazette of Socialist Republic of Bosnia and Herzegovina, no. 36/76) shall cease to have effect upon the coming into force of this Law. Article 21 This Law shall come into force on the eight day upon its publication in the “Official Gazette of Bosnia and Herzegovina”.

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ANNEX D (CONSTITUTION OF THE ISLAMIC COMMUNITY IN BOSNIA AND HERZEGOVINA) CONSTITUTION OF THE ISLAMIC COMMUNITY IN BOSNIA AND HERZEGOVINA Preamble Manifesting the belief that there is no god but Allah, and that Muhammad, sallallahu aleyhi we sellem (PBUH), is His slave and His Messenger, Proceeding on the basis of the Holly Qur’an and the verses: “We did indeed offer the Trust to the Heavens and the Earth and the Mountains; but they refused to undertake it, being afraid thereof: but man undertook it;- He was indeed unjust and foolish” (33:72); “I have only created Jinns and men, that they may serve Me”, (51-56); “And hold fast, all together, by the rope which Allah (stretches out for you), and be not divided among yourselves…!”, (3:103); “O ye who believe! Persevere in patience and constancy; vie in such perseverance; strengthen each other; and fear Allah; that ye may prosper”, (3:200), and of the narration (hadith) of the Messenger of Allah, sallallahu aleyhi we sellem (PBUH): “I have left amongst you two things which, if you hold fast to them, you will never stray: the Book of Allah, and my Sunnah”. And expressing the commitment that this belief will be carried out in life, following the example of the Muslim community established by Muhammad, sallallahu aleyhi we sellem (PBUH), with believers-men and believers-women in Madinah, which was continued by the Khulefai-rrashidin, the Umayyad and the Abbasid caliphs to the Ottoman sultans: Sultan Mehmed Fatih, who founded the institutions of Islam in Bosnia, Caliph - Sultan Selim I and Sulaiman al-Qanuni, who established the Caliphate over Bosnia, and other Ottoman caliphs through the legitimated Shaykh al-Islam, through Menshurah of the Shaykh al-Islam to the Raisul-ulama in Sarajevo, holding uninterrupted Shari’at and spiritual connection to Muhammad, sallallahu aleyhi we sellem (PBUH), ensuring its independence and the rights confirmed by the international agreements and the legal acts, a unique position is guaranteed to the community of Muslims in Bosnia: in the decisions of the Berlin Congress from 1878, contained in the Agreement, which recognizes Muslims’ distinctiveness and Islam as a religion, and which guarantees fundamental human, civil and religious rights, which puts Islam on the same side with Christianity and Judaism in Europe, as follows: “The differences in faith and religion will not be an obstacle that someone, for that reason, is excluded or prevented from enjoying their civil or political rights ...; freedom and public exercise of religious rituals of all religions will be guaranteed to all citizens (...) as well as to foreigners and no intervention will be made either to the hierarchical arrangement of various religion or to their relations with their spiritual leaders/seniors/heads ... “and which treats the Sandzak of Novi Pazar integral part of the old vilayet of Bosnia, by which the convention of Novi Pazar, which was adopted/made on the basis of the Berlin Congress, and which ensured/enabled the maintenance of unity of Bosniaks-Muslims throughout their whole region from Kosovo Mitrovica to the rivers of Sava and Una” (Article 25, 27, 30, 35 and 39) -

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in the Constantinople Convention from 1879 and the protocols that preceded it, it is prescribed: “The freedom and public practice/exercise of all existing rituals will be guaranteed to all people who live or reside in Bosnia and Herzegovina”, the special and complete freedom is guaranteed to the Muslims in relation to their spiritual leaders/chiefs/ heads ...; any attack on Muslims, their goods/properties/wealth or their religion will be severely punished; as before, the name of his Majesty the Sultan continues to be pronounced in public prayers of Muslims. (Article 2 and Article 2 of Protocol I);

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by appointing the first Raisul-ulama in 1882 in Bosnia and Herzegovina and the awarding the Menshurah to that Raisul-ulama from Shaykh al-Islam of Constantinople, in the name of the caliph - sultans in Istanbul, and the appointing the Ulama-majlis; by the results achieved through the Movement for religious-educational and Waqf-mearif autonomy, which will be successfully completed by the adoption of the Statute in 1909; in the provisions of the Statute for the autonomous government of Islamic religious and Waqf-mearif affairs in Bosnia and Herzegovina, which was signed by the AustroHungarian monarch in Vienna in 1909, which, among other things, ensures the right to distribute menshurah to the Raisul-ulama of Bosnia and Herzegovina from the caliph’s Sheikh-ul-Islam from Constantinople; provincial Statute for Bosnia and Herzegovina from 1910,Article 8 regulates: “Freedom of religion and conscience is guaranteed ...; The practice of religion in the house is guaranteed to everyone, and publicly (practice of religion) to all members of recognized religious associations ...; now, recognized religious associations are: 1. Muslim’s ... “ in the provisions of the Austrian Act on the recognition of the followers of Islam from 1912, which states: “Religious community of the followers of Islam, according to the Hanafi school, will enjoy the same protection given to other legally recognized communities”; by a special law on the recognition of the Islamic faith from 1916 in Croatia and Slavonia; with the consent from 1916, by which Muslims of Croatia and Slovenia, on their own request, received (from Vienna) a right that the Statute for the autonomous governance of Bosnia and Herzegovina shall apply on them too and that Raisul-ulama of Bosnia and Herzegovina extends his authority on them too; by the special event from 1914, when Hafiz Dzemaludin-ef. Causevic as Raisul-ulama of Bosnia and Herzegovina, in the Emperor’s mosque, received Menshurah issued by the caliph’s Shaykh-ul-Islam in Istanbul, and with this Menshurah served/held the position of Raisul-ulama during the Austria-Hungary (1913th-1918th) , in the Kingdom of Serbs, Slovenes and Croats (1918th-1929th) and in the Kingdom of Yugoslavia (1929th-1930th), six years after the Caliphate was officially abolished in Istanbul;

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by the St. Germain treaty, by which Austria in 1919, as the successor to the Austro-Hungarian Empire, was obliged to make sure that the Kingdom of Serbs, Croats and Slovenes applies provisions of the Berlin agreement and the Istanbul Convention on the Muslims of Bosnia and Herzegovina and the Kingdom, as an international obligation: “Muslims have to be provided with the full protection, both in terms of their personal integrity and all their religious institutions”; (Article 10)

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by the Constitution of the Islamic Religious Community of the Kingdom of Yugoslavia from 1930, it is provided that “All Muslims of the Kingdom of Yugoslavia consist/make one independent religious community, led/headed by the Raisul-ulama as the supreme religious leader” (Article 1)

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by the Constitution of the Islamic Religious Community from 1936, which provides/secures that all Muslims belong to this, sole and autonomous/independent community headed by the Raisul-Ulama: “... with regards to the rules of Islam, the spiritual unity with other religious communities” (Article 2); and it determines the headquarter of the Raisul-ulama in Sarajevo (Article 90); by the Constitution of the Islamic Community in the Socialist Federal Republic of Yugoslavia from 1947, it is provided/stated that the Islamic Religious Community “publicly preaches and teaches its faith and (self)-governs and manages its religious, religious-educational and Waqf-property affairs (independently) ...” (Article 3); by the Constitution of the Islamic Community in Yugoslavia from 1990, the Islamic community is defined as “a sole and autonomous/independent community” which “operates/ functions on the basis of the Qur’an, the Sunnah and the rules derived from them”; by the Constitution of the Islamic Community of Bosnia and Herzegovina from 1997, the Islamic community is defined “as a sole and united community of Muslims,” and its “integral parts are the Islamic Community of Sandzak, Croatia and Slovenia, and the Islamic Community in Bosnia and Herzegovina is considered inseparable part of the Ummat (The World Islamic Community)”; (Article 1 and 2) proceeding from the aforementioned Islamic belief and principles, including the principle of linkage to the Messenger Muhammad Sallallahu alayhi we sellem (PBUH), to the Caliphate, through the Caliphs, through the Shaykh al-Islam and through the Menshurah of the Raisul-ulama, presenting the historical facts, inextinguishable rights to freedom of religion and rights secured by various/many international treaties, conventions and other legal acts, the Council of the Islamic Community in Bosnia and Herzegovina at the session held on 26 Jumade-l-ukhra, 1435 that corresponds to 26 April, 2014 adopted:….

CONSTITUTION OF THE ISLAMIC COMMUNITY IN BOSNIA AND HERZEGOVINA

I. CHARACTER AND PRINCIPLES OF THE ISLAMIC COMMUNITY Article I The Islamic community in Bosnia and Herzegovina is the sole and united community of Muslims in Bosnia and Herzegovina and Sandzak, Croatia, Slovenia and Serbia, Bosniak Muslims outside their homelands and of other Muslims who accept it as their own. Reis ul-ulama represents and acts on behalf of the Islamic Community.

Article II The Islamic Community in Bosnia and Herzegovina is an inseparable part of the Ummat (The World Islamic Community).

Article III The organization of the organs and institutions of the Islamic Community in Bosnia and Herzegovina and its activities are derived from the Holly Qur’an and the Sunnat (Practice) of the Prophet Muhammed (p.b.u.h.), on the Islamic traditions of Bosniaks, and on the requirements of the time.

Article IV 94

Adherents/followers and members of the Islamic Community in B&H exercise their rights and duties in the Jamaat (the Basic Collective Unit), bodies and institutions of the Islamic Community.

Article V The Islamic Community is independent in setting up, (specifying) its goals (targets) and the regulation of its activities, organization, legal acts, electoral procedure as well as in the earning and management of its property.

Article VI Islamic community takes care of proper understanding and living of Islam and securing the conditions for passing the trust (Emanet) The aim of the Islamic Community is that all of its members should live in conformity with Islamic ethical norms. The aim of the Islamic Community is being achieved by promoting good and preventing evil.

Article VII The Islamic Community protects authenticity of the Islamic ethical norms and assures their interpretation and application. In the interpretation of the religion and performance of the Islamic religious rituals in the Islamic Community, the principles of Ehli sunnah teachings in Akidah and the Hanafi madhab (the Law School) are to be applied.

Article VIII The Islamic Community takes care of the Islamic education and upbringing of its adherents and members, and dedicates itself to the preservation of Islamic values of marriage and family life with the joint efforts of man and woman.

Article IX The Islamic Community is taking care of the religious rights of Muslims.

Article X The Islamic Community provides necessary conditions for its members, according to its capacities, so that they can perform their Islamic religious obligations.

Article XI The Islamic Community organizes and supports activities which improve social and financial living conditions of Muslims.

Article XII The Islamic Community organizes activities through which it acquires, protects and augments the property of the Islamic Community.

Article XIII The Islamic Community establishes and maintains contacts and cooperation with Islamic and other communities, institutions and organizations world-wide.

Article XIV The Islamic Community cooperates with other religious communities and organizations in activities which promote peace, justice and good-will among all people.

Article XV Activities within the Islamic Community are subject to principles of legality, community welfare and responsibility, and governing posts are subject to the principles of election and term limitations.

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Posts in the Islamic Community are entrusted only to those who have appropriate professional eligibility, and who have acquired a good reputation of Islamic conduct in the Jamaat where they live and the environment where they work and to those who, by their work, have contributed to the betterment of the Community.

II. GENERAL REGULATIONS Article XVII The Islamic Community in Bosnia and Herzegovina has the legal power in exercising its legal rights.

Article XVIII The Council of the Islamic Community determines which organizational units, organs and institutions of the Islamic Community should have the legal power.

Article XIX The Headquarters of the Islamic Community is in the city of Sarajevo.

Article XX The Islamic Community has its own logo and flag.

Article XXI The logo of the Islamic community is made of a crescent, open to the right side and five-pointed star in the center of the crescent.

Article XXII The flag of the Islamic Community is green with a white crescent and white five-pointed star in the centre of the open side of the crescent, facing away from the flag-pole. The length of the flag is twice as its breadth.

Article XXIII The organs and institutions of the Islamic Community have a circular seal with the logo of the Islamic Community.

Article XXIV The official language of the Islamic Community is the Bosnian language.

Article XXV The official calendars of the Islamic Community are the Hijra (Islamic) calendar and the Gregorian calendar. The Riyaset of the Islamic Community prepares the Hijra calendar on the basis of astronomical time calculation and publicizes it in the Taqwim.

III. OBLIGATIONS AND RIGHTS OF ADHERENTS AND MEMBERS OF THE ISLAMIC COMMUNTY Article XXVI Member of the Islamic Community is its adherent/follower who accepts the Islamic Community membership and performs prescribed duties. The obligations of the member of the Islamic Community are: - To uphold Islamic ethical norms, to protect Islamic values ad to preserve Islamic customs; - To be informed about the regulations of the Islamic Community and to apply them - To pay membership fee and give regular fees and other contributions for the needs of the Islamic Community 96

To protect the reputation and unity of the Islamic Community The rights of the member of the Islamic Community are - To express freely their Islamic identity and carry out Islamic duties - To receive an Islamic education and upbringing - To benefit from the institutions of the Islamic community in the performance of their Islamic duties - To take part in the Community activities of a Jamaat - To participate in the elections for the organs of the Islamic Community - To be informed timely on the activities/work of the organs and institutions of the Islamic community - To turn to the Islamic community for the protection of their Islamic religious rights - To use the Islamic Community premises according to the appropriate rules and regulations The obligations of the follower/adherent of the Islamic Community are: - To uphold Islamic ethical norms, to protect Islamic values ad to preserve Islamic customs; - To be informed about the regulations of the Islamic Community and to apply them - To give regular fees and other contributions for the needs of the Islamic Community - To protect the reputation and unity of the Islamic Community The rights of the follower/adherent of the Islamic Community are: - To express freely their Islamic identity and carry out Islamic duties - To receive an Islamic education and upbringing - To benefit from the institutions of the Islamic community in the performance of their Islamic duties - To take part in the Community activities of a Jamaat - To turn to the Islamic community for the protection of their Islamic religious rights - To use the Islamic Community premises according to the appropriate rules and regulations -

IV. THE PROPERTY OF THE ISLAMIC COMMUNITY Article XXVII The property of the Islamic Community consists of the waqf property, property rights, financial resources and other properties.

Article XXVIII The property of the Islamic Community can be used for its own purposes and cannot be used for other purposes.

Article XXIX The property of the Islamic Community consists of: - The Waqf property and other real estate and movable property of the Islamic Community - Regular fees - The zekat, the Sadeqatu-l-fitr and the Qurban - The revenue of the organs and institutions of the Islamic community that obtain profits - Economic/business activities - Endowments - Gifts, testaments as well as other possible income and donations. 97

Article XXX Each person with a legal power may establish a Waqf property in accordance to the Law of Shariah. The Waqf properties are by definition inalienable properties and have a status of a permanent good. Council of Muftees of the Islamic Community may take a decision to give the Waqf property in exchange for the property of another person if it incontestably establishes that such exchange is in the interest of the Waqf property as a whole. This decision will be valid only if two thirds of the members present at the session of the Council of Muftees vote in favor.

Article XXXI The Waqf property is administered by the Nazir and the Waqf Head Office. In managing of the Waqf property, the application of the rules of the Waqufname (the written testament of the Waqf-donor) and Wasiyyat (will of the Waqf-donor), i.e. Shariah regulations are obligatory. Waqf property is registered in the special Register of the Waqf of the Islamic Community; this is regulated by a special legal act which is passed by the Council of the Islamic Community.

Article XXXII The sum of the collection of the Zakat, the Sadeqatu-l- fitr and the qurbans constitute the Baitu-lmal. The management of the Fund of the Baitu-l-mal is regulated by a special legal act which is legislated by the Council of the Islamic Community.

V. ORGANISATION OF THE ISLAMIC COMMUNITY Article XXXIII Islamic Community is organized as follows: - Jamaat and Majlis - muftiluk, i.e. meshihat - Council, Raisul-ulama, Council of Muftees, Riyaset and Constitutional Court Council, Raisul-ulama, Council of Muftees, Riyaset and Constitutional Court are the highest authorities (organs) of the Islamic Community with the headquarter in Sarajevo. The Jamaat

Article XXXIV The Jamaat is the basic organizational unit of the Islamic Community. The Jamaat consists of at least two hundred Muslim households, who live in one area and who join in the performance of common Islamic duties. The decision for the formation, merging (two or more Jamaats to one) or abolishment of the Jamaat is made by the Riyaset on the prior advice by the Muftiluk administration. Issues related/pertaining to the Jamaat are regulated by the special legal act made/passed by the Council of the Islamic Community.

Article XXXV The organs of the Jamaat are the Jamaat Assembly and the Jamaat Board.

Article XXXVI The Jamaat assembly is composed of all the Muslims in the Jamaat Area who have reached the age of 18 year and are members of the Islamic Community.

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The Jamaat Assembly elects: the Jamaat Board, the representatives of the Jamaat to the Majlis Assembly and the delegates of the Jamaat to the electoral body that elects the members of the Council of the Islamic Community, and makes decisions concerning the organization of the Jamaat as well as of Islamic religious activities within the Jamaat.

Article XXXVII The Jamaat Board consists of five members in Jamaats of up to 200 households, and seven members in Jamaats of more than 200 households. The Imam is a member of the Jamaat Board ex officio. The imam is responsible for the religious life of the Jamaat. He keeps the books of records and represents the Jamaat in Islamic religious issues.

Article XXXVIII The Jamaat Board is responsible for providing the conditions for religious life in the Jamaat Area. The president of the Jamaat Board represents the Jamaat in administrative and property matters, and presides over the Jamaat Assembly. The Majlis

Article XXXIX The Majlis is an organizational unit of the Islamic Community which normally consists of all Jamaats at the territory of one municipality or of at least seven united Jamaat that make a coherent whole. The Council takes the decision about the establishment of a new Majlis or the merging of an existing Majlis with another on the proposal of the Riyaset. The organs of the Majlis are Assembly and Executive Board. The Majlis Assembly consists of elected representatives of Jamaats. The responsibilities of the Majlis Assembly are: - To elect the working presidency which will run the working of the Assembly - To elect the members of the Executive Board of the Majlis - To provide a guideline for the activities of the Executive Board of the Majlis - To read and approve the annual plan and report on the activities of the Executive Board of the Majlis - To approve the budget proposal and final accounts of the Majlis

Article XL The Executive Board of the Majlis is the executive body of the Islamic Community on a designed territory of the Majlis. The number of members of the Executive Board of the Majlis is determined according to the number of members of the Islamic Community on a designed territory of the Majlis, but may not be fewer than five or more than fifteen members. The Grand Imam is a member of the Executive Board of the Majlis ex officio. The responsibilities of the Executive Board of the Majlis are: - to execute the decisions and to carry out the instructions of the higher organs of the Islamic Community; - to be concerned with the conditions and needs of Islamic religious life on a designed territory of the Majlis; - to supervise the work of the Jamaat Boards and to give instructions for their work; - to take care of the revenues and the property of the Islamic Community, - to propose the appointment and dismissal of the Imams, the Khatibs and the Muallims; 99

- to write a report about its work. The President represents and acts on behalf of the Majlis and manages the work of the Executive Board of the Majlis. Council of the Islamic Community in Bosnia and Herzegovina passes a special legal act which regulates issues related to the Majlis.

Article XLI When the Riyaset of the Islamic Community finds that the Executive Board of the Majlis is not carrying out its work in accordance with the Constitution and other regulations of the Islamic Community, it will decide whether to dismiss the Executive Board and to order the Majlis Assembly to elect a new Executive Board within sixty days. Until the new Executive Board of the Majlis is elected, a three-member commission appointed by the Riyasat of the Islamic Community will carry out its work.

Article XLII The Grand Imam is in charge and responsible for the organization and execution of religious affairs and activities on a territory of the Majlis and is responsible for the work of all the Imams, the Khatibs and the Muallims. The Grand Imam is helped in his work by the advisory body whose composition and method are regulated by the special legal act from the Article 40 from this Constitution. The Grand Imam represents the Majlis in affairs related to the Clause 1 of this Article. The Grand Imam is responsible to the Mufti in religious affairs and to the Executive Board of the Majlis in administrative affairs. Jurisdiction of the Grand Imam in diaspora will be defined by the special legal act passed by the Council. The Grand Imam is appointed, transferred and dismissed by the Raisul-ulama upon the proposal of the Mufti. The term of the Grand Imam lasts for four years with the possibility of reappointment. MUFTILUK, MESIHAT, DIASPORA Muftiluk

Article XLIII Muftiluk is an area that encompasses more Majlises that make one territorial unit. In exceptional cases Muftiluk might be organized on the basis of functional principles or asymmetrically with the special internal structure. A decision on the establishment of a muftiluk and its headquarter is made by the Council upon the proposal of the Riyaset.

Article XLIV  Muftiluk-administration is an administrative organ of a muftiluk. Muftiluk-administration consists of a mufti and services’ heads. Muftiluk-administration has a council for religious affairs which consists of all Grand Imams and services’ heads of the Islamic Community form the muftiluk area and a council for administrative issues which consists of the presidents of the Majlises. Muftiluk-administration is responsible to the Riyaset and the Council. Mufti heads the Muftiluk-administration.

Article XLV Muftiluk-administration does the following tasks on the territory of its jurisdiction: 100

presents the annual action plan, budget, working report and report on the budget realization to the councils in their areas - organizes and monitors the activities of the Islamic education - organizes and monitors religious activities - organizes and monitors religious teaching - organizes and monitors collection of the zakat and sadaqatul fitr - organizes and monitors activities related to the implementation of the qurban duties - organizes and monitors business and financial activities - directs and monitors the work of majlises and jamaats - carries out the jobs and activates requested to them by the Riyaset and the Council - presents the action plan and working report to the Riyaset, the Council of Muftees and the Council - discusses the action plan and working report of the Majlises. Meshihat -

Article XLVI In the Islamic Community in Serbia, Croatia and Slovenia, beside the Councils as representative and legislative bodies, there are Meshihats as religious and administrative-legal bodies.

Article XLVII Meshihat is headed by the President of the Meshihat-mufti. President of the Meshihat-mufti is elected following the prescribed procedure.

Article XLVIII The structure of the Meshihat is arranged by the authorized representative body – The Council of the Islamic Community.

Article XLIX For its work Meshihat is responsible to the representative and legislative body in its area and to the highest authorities of the Islamic Community of BiH. Meshihat submits collected annual reports to the Riyaset and the Council of Muftees.

Article L Issues/affairs/questions related to the Meshihat such as its organization, election and authority of the organs and other issues are arranged by the rules/regulations adopted/made by the representative body in the Meshihat region/area. Rules/regulations from the clause 1 will enter the force on the day of adopting them and will be implemented/executed upon receiving the consent of the Council of the Islamic Community in accordance to the Constitution of the Islamic Community. Diaspora

Article LI Islamic Community in Diaspora is organized according to the unique and equal principles through the main organizations which are established in one or more countries and which have their representative, executive and administrative organs. The way of organizing the Islamic Community in Diaspora will be regulated by the special legal act passed by the Council. MUFTI

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Mufti is a chief/main religious authority in the area of muftiluk, or the Meshihat. Mufti governs the Muftiluk-administration or the Meshihat. Confirmation of the appointment and dismissal of the mufti is performed by the Council of the Islamic Community upon the proposal of the Reisu-l-ulama. Alim/Islamic scholar who completed secondary and high Islamic education might be nominated for the position of the Mufti, who, by the virtue of his knowledge of Islamic teachings and his behavior/attitude has gained/obtained the reputation among the followers or members of the Islamic community and who has spent at least ten years of working in the Islamic community. The candidate for the position of the Mufti can’t be more than 62 years old. Mufti represents and stands for the Muftiluk administration or Meshihat and does the following: - Interprets Islamic norms and issues the verdicts/fatwas - supervises the work of the Grand Imams, Imams, khatibs, muallims, muderrises and religion teachers - Ensures that the religious rights of Muslims are protected - Ensures the provision of conditions for the realization of Islamic obligations - Assures the realization of decisions and directives of the higher organs of the Islamic community - Proposes an appointment, dismissal and transfer of the Grand Imam - Administrates and chairs the Muftiluk administration or Meshihat - Does other tasks from his jurisdiction

Article LIII The term of the Mufti lasts for five years with the possibility of reappointment for an additional one term.

Article LIV The Mufti is responsible to the Raisul Ulama and the Council for his work and takes an oath before the both. The Riyasat of the Islamic Community

Article LV The Riyaset of the Islamic Community is the highest executive body for the religious, educational, economic, financial, legal and other affairs of the Islamic Community in Bosnia and Herzegovina. The Riyaset is being organized through the departments as professional and administrative units headed by the head of the department. Organization and functioning of the Riyaset is regulated by a special legal act issued by the Council on the proposal of the Riyaset. The Riyaset consists of the heads of the departments, Deputy Raisul Ulama, Raisul Ulama who is the head of the Riyaset and who administrates and chairs the meetings at the Riyaset. On the proposal of Raisul Ulama the council nominates the Heads of the departments as members of the Riyaset. Raisul Ulama with the approval of the Council can nominate up to one third of the members of the Riyaset other than those from the previous clause. The term of the Heads of the offices last for four years with the possibility of reappointment for an additional one term.

Article LVI The areas of activity of the Riyasat of the Islamic Community are: - the organization of Islamic religious life; 102

- Islamic education (ma’arifi affairs); - the construction and maintenance of premises of the Islamic Community; - the organization and activities of the organs and institutions of the Islamic Community in the Bosniak diaspora; - the cooperation with Islamic organizations and institutions world-wide; - administrative and legal affairs; and - economic and financial affairs of the Islamic Community.

Article LVII The Riyaset of the Islamic Community: - Takes care of the entirety of Islamic religious life and ensures that all activities within the Islamic Community - are constitutional and based on the principles of the Shariah law or Hanefite Madhab. - Prepares the strategy and gives the directions for the development and functioning of the bodies/organs/units and institutions of the Islamic Community in Bosnia and Herzegovina. - Executes/implements decisions of the Council of the Islamic Community in Bosnia and Herzegovina and the Council of Muftees. - Proposes the budget and financial statement to the Council - Report on its activities to the Council of the Islamic Community in Bosnia and Herzegovina - Supervises the work of the executive bodies and institutions within the Islamic Community - Directs and monitors the work of the Meshihats and the Muftiluk administration - Appoints and dismisses the steering board of Islamic and other educational and training institutions of the Islamic Community of Bosnia and Herzegovina - Gives consent for the appointment and dismissal of the deans and principals of religious and other educational institutions - Approves the curricula of the religious courses and books in educational and training institutions of the Islamic community as well as the curricula and books for religious education with the prior consent of the Council of Muftees. - Assures protection of the religious rights of Muslims - Makes rules on the official dress and symbols of religious representatives and employees of the Islamic community - Organizes and monitors the collection of Zakat and the Sadaqatul Fitr and administers the Fund of Baytul Mal; - Organizes and monitors activities of Hacc organization - Organizes and monitors activities to execute the obligations of qurban - Establishes and administers the Register of the Waqf of the Islamic Community - Implements the decisions of the exchange of the Waqf property - Establishes and maintains direct relations with other Islamic communities in the world - Issues the decisions concerning registration in the Register of the Islamic educational and training institutions and other educational and training institutions of the Islamic Community of Bosnia and Herzegovina - Approves the establishment of the companies and gives consent for merging with other companies - Establishes funds, offices, centers, agencies, companies, institutes and other institutions - Confirms the selection of teaching staff at the Faculty of Islamic Sciences and other higher educational institutions in the Islamic Community 103

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Gives consent for admission of teaching and training staff to the educational-training institutions of the Islamic Community of Bosnia and Herzegovina Establishes and maintains relations with other religious communities Directs and monitors the work of Diaspora Appoints, transfers and dismisses Riyaset officers Takes care of keeping the records of the Registers of the Islamic community Carries out other tasks from its jurisdiction prescribed by the decisions of the Council

Article LVIII The Riyasat of the Is1amic Community may establish permanent and temporary commissions.

Article LIX The Riyaset of the Islamic Community submits the annual report of its activities and the budget implementation to the Council of the Islamic Community. THE COUNCIL OF MUFTEES

Article LX The Council of Muftees is a body of the Islamic Community in charge of religious affairs and issuing the fatwas. The Council of Muftees consists of all muftees of the Islamic Community. Muftees becomes a member of the Council by the appointment to the position of muftee and ceases to be a member of the Council with expiration of the Muftee term. Council of Muftees is headed by the Raisul Ulama, who administrates the activities of the Council, and his vote is decisive in the case when the equal number of Muftees votes for or against certain decision. Council of Muftees makes important decisions by the secret voting, and in that case decision is considered to be valid if two thirds of the members of the Council voted in favor of a decision. Important decisions are those that the Council of Muftees declares as such with the absolute majority of votes. The Council of Muftees: - Ensures the validity of understanding and living of Islam and organization of all activities in the Islamic Community on the principles of Islam and in accordance to the Islamic tradition and practice of Bosniaks - Controls Shariah-legitimacy of legal acts and activities of all bodies and officers of the Islamic Community - Takes care of a complete acceptance and the correct implementation of Islamic principles in the Islamic Community through the accurate interpretation of the Islamic principles on the basis of the Hanafi Madhab and Maturidi aqidah through issuing the correct answers on new questions and issues in the religious life of Muslims. - Takes care of improving the correct and noble understanding of Islam among the followers of the Islamic Community and especially: a) Encourages Ijtihad among the Ulama and scholars of the Islamic Community b) Responds to the phenomena of new teachings and religious views among the followers of the Islamic Community 5. Advocates the affirmation of the Islamic values and Islamic thought in various research, scientific, social and human issues related to the religion and religious identity of the Muslims Raisul Ulama

Article LXI 104

The Raisul Ulama is the supreme authority and the Grand Muftee of the Islamic Community. The Raisul Ulama is the highest religious authority of the Islamic Community and is a symbol of unity of the Din and the Ummat of the Islamic Community. The Raisul Ulama: - Takes care of the implementation of the call of the Community, transferring the Emanet and achieving the goal of the Community - Plans, leads, directs, and monitors the religious life in the Islamic Community - Represents and stands for the Islamic Community - Appoints the imams, grand imams and muftees - Issues the Document of Muraselah, decrees and certificates to the muftees, grand imams, imams, khatibs, muallim-men, muallim-women, muderrises, religious teachers, and other representatives of the religious authority in the Islamic Community - Proposes to the Council confirmation of the nomination and dismissal of muftees and the nomination of the members of the Riyaset and the heads of departments. - Stops the implementation of any decision of the body of the Islamic Community that he considers that contradicts the Islamic principles and asks for its harmonization with the Islamic principles - Organizes and monitors the work of the offices and departments of the Islamic Community - Calls for the Riyaset and the Council of muftees meetings and chairs them - Issues the orders and signs all acts of the Riyaset and the Council of Muftees of the Islamic Community - May request for the extraordinary reports from the Meshihat - Carries out other tasks from its jurisdiction The Raisul Ulama may transfer, in writing, the execution of some of the tasks from his jurisdiction to other members of the Riyaset. The Raisul Ulama issues the fatwas. The Fatwa-emin helps the Raisul Ulama in his work. The Raisul Ulama is responsible to the Council for his work. The headquarter of the Raisul Ulama is in Sarajevo.

Article LXII Election for the post of the Raisu-1-u1ama shall be from among prominent Alims (Senior Muslim Scholars), who possess secondary and university Islamic education, who have more than fifteen years of work experience in the Islamic Community, and who have gained a good reputation among members of the Islamic Community on account of their Islamic knowledge and proper Islamic conduct. Candidate for the Raisu-l-u1ama may not be younger than 40 years of age. The Council of the Is1amic Community draws up a list of candidates and nominates at least two candidates for the post of the Raisu-1-u1ama.

Article LXIII The Raisul Ulama is elected by the body which consists of: Members of the Council of the Islamic Community, the members of the Riyaset of the Islamic Community, the Muftees, the Presidents of the \Meshihats of the Islamic Community, the deans and the principals of the Islamic institutions, the Grand Imams and the Presidents of Executive Boards of the Majlises.

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Considering the previous clause, book of rules for the election of the Reisul Ulema will define the following categories: Islamic institutions, the Presidents of Executive Boards of the Majlises, the Grand Imams and the issue of participation of the Diaspora in the election of the Reisul Ulema.

Article LXIV The Election of the Raisul Ulama is carried out by secret ballot among in accordance to the book of rules made by the Council of the Islamic Community. The Raisul Ulama is elected for a period of seven years with the possibility of ree1ection for an additiona1 one term. Upon the election of the Raisul Ulama, and until the reestablishment of the office of the Caliph, the Council of the Islamic Community will se1ect a Special Committee whose duty is to hand over the Document of the Manshurah to the Raisu-1-u1ama While receiving the Menshurah, the Raisul Ulama takes an oath in the Gazi Husrev-beg Mosque in Sarajevo and assumes an office.

Article LXV The position of the Raisul Ulama whose term has expired will be regulated by the specific book of rules prepared by the Riyaset.

Article LXVI The Raisul Ulama is assisted in his work and replaced in his absence by his deputy. On the proposal of the Raisul Ulema, the deputy Reisul Ulema is appointed by the Council latest three months after the Raisul Ulema had assumed an office. Te term of the deputy Raisul Ulema is equal to the term of Reisul Ulema with the possibility of reelection for an additional term. The deputy Raisul Ulema, among other, does the following tasks: - Coordinates the work of the offices of the Riyaset - Coordinates cooperation among the muftiluk administration or meshihats - Monitors the work of the muftiluk administration or meshihats, especially in executing the duties with regards to this constitution, other legal acts, and decisions and conclusions of the Council and the Riyaset of the Islamic Community of Bosnia and Herzegovina - Assists the Raisul Ulema in carrying out the tasks from his jurisdiction - Performs other tasks according to the decisions and directives of the Raisul Ulema

Article LXVII The deputy Reisul Ulema is responsible to the Reisul Ulema and the Council for his work. The Council of the Islamic Community

Article LXVIII The Council of the Islamic Community is the highest representative and the main legislative body of the Islamic Community. Council’s jurisdictions are: - to approve the Constitution and other rules which regulate the organization and activities of the bodies and institutions of the Islamic Community - to determine the strategy and the directions of the development of the Islamic Community - to provide the guidelines for the work of the bodies and institutions and for the management of the property of the Islamic Community - to approve the budget and read and approve the financial report of the Riyaset of the Islamic community - to approve the establishment of associations/organizations within the Islamic community 106

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Confirms the nomination and dismissal of the Muftees to appoint and dismiss the members of the Riyaset to appoint the members of the Constitutional Court of the Islamic Community to appoint the members of the permanent and ad-hoc committees of the Council to consider and accept the reports of the work of the: Raisul Ulema, Council, Council of Muftees etc. to pass the regulations on serving in the Islamic Community and the disciplinary responsibility to pass the regulations on the use of the logo and the flag of the Islamic Community to perform other works from its jurisdiction.

Article LXIX The Council of the Islamic Community is consisted of 83 members, who are elected in electoral districts. The electoral districts and the number of delegates of each district are: Sarajevo 13 members Tuzla 10 members Bihac 7 members Banja Luka 7 members Gorazde 7 members Mostar 7 members Travnik 7 members Zenica 7 members Novi Pazar 5 members Zagreb 5 members Ljubljana 3 members Cologne, W Europe 3 members Chicago, N America 1 member Sydney, Australia 1 member The election of the members of the Council of the Islamic Community is carried out by special bodies composed of two delegates for each Jamaat in the electoral district. The delegates of the Jamaat to the electoral body are elected by the Jamaat Assembly. The election of the members of the Council of the Islamic Community is based on respect for territorial representation so that one member of the Council is elected for a given number of Muslims. All members of the Council of the Islamic Community from one electoral district will be elected in one place by the electoral body, in accordance with the previous Paragraph. The electoral body of one electoral district may not have fewer than fifty members.

Article LXX The Council of the Islamic Community has a president, two vice-presidents and a secretary. The President, two vice-presidents and secretary of the Council of the Community will be elected by the members of the Council at the constitutive session of the Council of the Islamic Community. 107

The Council of the Islamic Community has permanent committees for certain areas, and according to the need it may appoint temporary committees. The functioning of the committees is regulated by the book of rules passed by the Council. The President of the Council of the Islamic Community calls for the sessions of the Council at least twice per year. It is mandatory for the president of the Council to call a session of the Council, upon a written request, either by one quarter of the members of the Council, or by the Raisul Ulema, or by the Council of muftees or by the Riyaset. The Council functions through the meetings of the Council or Council’s committees. The Constitutional Court of the Islamic Community

Article LXXI The Constitutional Court of the Islamic Community is the main body which assesses the constitutionality of the acts and the work of the departments and bodies of the Islamic Community. The Constitutional Court consists of five members who are appointed by the Council of the Islamic Community upon a proposal by the Riyasat of the Islamic Community. The members of the Constitutional Court shall be appointed from among outstanding experts in religious and socio-legal sciences who have a reputation in the Islamic Community. The mandate of the members of the Constitutional Court is six years, during which time they may not be members of any of the representative bodies or executive organs of the Islamic Community.

Article LXXII The Constitutional Court of the Islamic Community: - evaluates the constitutionality of the general and individual legal and other acts of the bodies and institutions at all levels of the Islamic Community - makes decisions which establish violations of constitutionality and order their corrections - resolves conflicts of authority in the work of the organs/bodies and institutions of the Islamic Community

Article LXXIII The decisions of the Constitutional Court of the Islamic Community are binding on all organs and institutions of the Islamic Community. Responsibility for the implementation of decisions of the Constitutional Court of the Islamic Community falls upon the Riyasat of the Islamic Community.

Article LXIV The work of the Constitutional Court of the Islamic Community is supervised by the President of the Constitutional Court of the Islamic Community, who is elected by the members of the Constitutional Court of the Islamic Community at its first meeting, which is called by President of the Council of the Islamic Community. The work and organization of the Constitutional Court of the Islamic Community is regulated by an Act passed by the Council of the Islamic Community upon a proposal of the Constitutional Court of the Islamic Community.

VI. THE INSTITUTIONS AND BUSINESS ORGANIZATIONS OF THE ISLAMIC COMMUNITY Article LXXV 108

Educational, science and research, socio-humanitarian, economic and financial activities of the Islamic Community are conducted by the institutions of the Islamic Community and business organizations.

Article LXXVI The posts of management of the institutions of the Islamic Community are entrusted to persons of good reputation in their Jamaats and the institutions where they work, and who possess appropriate professional skills and organizational abilities and who have proved themselves with the achievements.

Article LXXVII The Sufi orders are established within the framework of the Islamic Community, and in accordance with the Shariah and the regulations of Tariqat (the Mystical Way of reaching the presence of God). According to the previous paragraph, the organization of the Tariqats within the framework of the Islamic Community, their status and activities are regulated by the by-laws passed by the Council of the Islamic Community.

Article LXXVIII Some associations may be found within the framework of the Islamic Community. The activities of associations are regulated by the by-laws. The by-laws are passed by the Association Assembly and approved by the Council of the Islamic Community.

VII. THE ELECTORAL SYSTEM Article LXXIX Each member of the Jamaat who has reached 18 years of age has the active right to vote in the Islamic Community. Each member of the Jamaat who has been the member of the Islamic Community for at least three years before the elections and who fulfills his/her duties in the Jamaat has the right to be elected in the Islamic Community.

Article LXXX Elections in the Islamic Community are held by secret ballot from among more than one candidate. The electoral commission is bound to reject the candidacy of any person who does not fulfil the conditions for election to the organs of the Islamic Community. The same person may not at one and the same time hold office in the representative bodies and the executive organs at the same level of the authority in the Islamic Community. Employees of the Islamic Community may not constitute more than one third of the members of the representative organs of the Islamic Community.

Article LXXXI The mandate of members of all collective organs in the Islamic Community is four years. The elected organs of the Islamic Community continue to perform their duties after the expiry of their mandate until the relevant elections confirm new organs. The mandate of the appointed members of the Islamic Community; members of the Riyaset, deans, principals of educational-training institutions, directors of departments, agencies, funds, companies, institutes, libraries, archives, media is four years with the possibility of appointment for an additional one term.

Article LXXXII Office-holders in the representative bodies and executive organs of the Islamic Community have the right to tender their resignation. 109

Office-holder in organs of the Islamic Community are suspended or dismissed from their duties when it is established that: - his/her conduct and actions are contrary to Islamic norms; - he/she is contravening the regulations and decisions of organs of the Islamic Community; - he/she is not performing the duties of the post to which he/she was elected or appointed, as the case may be· - he/she is abusing his/her post; - he/she is incapable of performing his/her duties.

VIII. THE FUNCTIONS OF THE ORGANS AND INSTITUTIONS OF THE ISLAMIC COMMUNITY DURING THE EMERGENCY AND THE STATE OF WAR Article LXXXIII During the emergency and the state of war all organs and intuitions of the Islamic Community are bound to continue their functions in a manner adapted to the emergency and war conditions. The presidents of the bodies and organs and the directors of institutions are responsible for the organization and conduct of the affairs of the organs and institutions of the Islamic Community during the emergency and the state of war.

Article LXXXIV In the event of incapacitation of the Council, the Riyaset and the Council of Muftees of the Islamic Community, the rights and obligations of the Council, the Riyaset and the Council of Muftees of the Islamic Community devolve to the special body, comprising of: - The Raisul Ulama - The president and the vice-presidents of the Council - The deputy Raisul Ulama - Member of the Riyaset who can participate in the working of the body - Muftees who can participate in the working of the body

IX. ADOPTION OF AND AMENDMENTS TO THE CONSTITUTION Article LXXXV The Constitution of the Islamic Community may be amended in whole or by constitutional amendments. Adopting and amending the Constitution is carried out by the Council of the Islamic Community following the procedures established by this Constitution. The proposal for adopting or amending the Constitution may be requested by one third of the members of the Council, Council of Muftees or Riyaset. Absolute majority of the Council members decides on the proposal for adopting or amending the Constitution. The Council sends the proposal/initiative for adopting or amending the Constitution to the Council of Muftees or the Riyaset for their opinion if they are not proposal makers.

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Draft amendments to the Constitution shall be made by the Constitutional Committee of the Council. The draft document to amend the Constitution shall be presented for public debate, during a period not less than thirty days, after which the Constitutional Committee shall formulate the proposal on the document amending the Constitution and send it to the Council. The presence of at least two thirds of the members of the Council is required to adopt or amend the Constitution. A decision to adopt or amend the Constitution is valid if at least two thirds of the members of the Council vote for it. The Council of the Islamic Community shall declare the adopted amendments to the Constitution as its decision. If the amendment to the Constitution is not passed, it may not be discussed again until one year has elapsed since the date of the rejection of the proposed amendment.

X. TRANSITIONAL AND FINAL REGULATIONS Article LXXXVI The Islamic Community may sign contracts that define the legal relationship between the Islamic Community and the State. The draft of such contracts, to be signed by the Raisul-ulama on behalf of the Islamic Community, shall be approved by the Council of the Islamic Community.

Article LXXXVII The higher bodies of the Islamic Community may derogate individual decisions of the lower bodies if they are not in conformity with the Shariah and regulations of the Islamic Community.

Article LXXXVIII All normative documents of the Islamic Community must be made compatible with the regulations of this Constitution within six months after these amendments enter into force.

Article LXXXIX Upon the proclamation of this Constitution, elections for the representative bodies and organs of the Islamic Community are to be scheduled within sixty days. The elections will be carried out in conformity with the electoral proceedings contained in this Constitution. The election, appointment and formation of all bodies and organs of the Islamic Community, regulated by this Constitution, shall be carried out within six months from the date the elections are scheduled.

Article XC When the organs elected and appointed in conformity with this Constitution are established, the mandate of the previous organs expires.

Article XCI The interpretation of this Constitution given by the Council of the Islamic Community shall be regarded as final.

Article XCII This Constitution shall take effect on the date of its proclamation, and shall be published in the Herald (Glasnik, the Official Journal) of the Islamic Community.

Article XCIII Existing normative documents of all organs and institutions of the Islamic Community must be made compatible with the regulations of this Constitution within six months after these amendments enter into force. 111

Newly established bodies will be constituted on the basis of these Constitutional amendments, six month after these amendments are adopted. The term of the members of the newly established bodies will last from the day of constituting those bodies. The term of the existing bodies and organs of the Islamic Community which have not been changed by these amendments will stay unchanged and the bodies will continue their work on the basis of the existing Constitutional regulations on which basis those bodies are established or members are selected. Adopted amendments shall come into force on the day of its adoption and will be announced in the Herald of the Islamic Community.

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ANNEX E (Constitution of the Serbian Orthodox Church) Constitution of the Serbian Orthodox Church Second Edition by the Holy Synod of Bishops Belgrade 1957 Constitution of the Serbian Orthodox Church was published for the first time in “Glasnik”, Official Gazette of the Serbian Orthodox Church, No 7-8, the First of August (the Seventeenth of July) 1947.   Synod No. 1899/ Minutes No. 520 12-VI/30-V-1947 Constitution of the Serbian Orthodox Church Whence certain regulations and provisions of the Constitution of the Serbian Orthodox Church ofthe Sixteenth of November, 1931 were declared null and void due to the changes in relations of the Serbian Church towards the state, and having in mind both severe consequences of the war and arising circumstances in life and work of the Church, the Holy Assemblyof Bishops of the Serbian Orthodox Church has made amendments to this Constitution which shall be implemented immediately due to the urgency on the day of publication in “Glasnik”, the Official Gazette of the Serbian Patriarchate. The Board of Directors of the Patriarchate shall present the aforementioned amendments aptly to the Council of the Patriarchate.     Constitution of the Serbian Orthodox Church I Basic provisions Article 1 Serbian Orthodox Church is one and inseparable autocephalous church. It shall confess its religious teaching publicly; it shall conduct worship services publicly; it shall govern and administer ecclesiastical affairs autonomously. Serbian Orthodox Church shall maintain dogmatic and canonical unity with other Orthodox Churches. Article 2 Serbian Orthodox Church shall have the dignity of Patriarchate. Article 3 Serbian Orthodox Church shall have its coat of arms as follows: A shield is centered upon a porphyry-colored Patriarchal Mantle which is adorned by a double-bar Patriarchal Cross on the right and an Episcopal Scepter on the left. The shield, which consists of a blue upper half and a white lower half, is adorned on the top by a Gold Episcopal Crown. The right side of the blue upper half of the shield contains a white portrayal of the Tower of Saint Sava in Chilandar. The left side of the blue upper half of the shield contains a white portrayal of the MonasteryChurch at the Patriarchate of Pech. The white lower half of the shield contains 113

a Gold Cross of four equal sides with a Gold Tinder Stone in each corner of the Cross. Article 4 The official language of the Serbian Orthodox Church shall be Serbian written in Cyrillic. In exceptional and justified occasions this provision may be disregarded in terms of internal usage, and such special decision shall be made by the Holy Synod of bishop in accordance with this provision. The Flag of the Serbian Orthodox Church is tricolored: red-blue-white, surmounted with a gold cross and tinder stones. Article 5 Legal entities of the Serbian Orthodox Church shall be: the Patriarchate, Dioceses, church congregations, monasteries, endowments, independent institutions or such funds, and some places of worship intended for the church purposes. These legal entities shall acquire and hold both movable and immovable property in accordance with the law, and shall exercise pertaining rights and responsibilities. Article 6 The Serbian Orthodox Church shall govern and freely dispose of church property, church funds and endowments (trusts), within the scope of this Constitution and State regulations. Church authorities shall decide independently upon acceptance of endowments intended for the ecclesiastical undertakings. Serbian Orthodox Church shall perform an independent control of its revenues and expenditures. The property of the Serbian Orthodox Church shall be used only for the goals of the Church, shall not be deprived nor used for any other goals, apart from the expropriation prescribed by law. Article 7 The Serbian Orthodox Church shall be governed upon: a. Holy Scripture and Holy Tradition in accordance with the teachings of the Holy Orthodox Church; b. The rules of the Ecumenical Councils and thereof accepted the Apostolic Rules,Local Councils and the Holy Fathers; c. The Regulations of the Regional Councils and of the Synods of the Patriarchates, provided they were adopted by the Serbian Orthodox Church; d.

The provisions of this Constitution;

e.

Regulations, book of regulations and general decisions of church authorities.

Article 8 The organization of the Serbian Orthodox Church is church-hierarchical and church-administrative. Church-spiritual, church-disciplinary and church-juridical authority, according to the canons and structure of the Serbian Orthodox Church, belong exclusively to thehierarchy. Thehierarchyexercises that authority through church-hierarchical representatives and bodies. Matters pertaining to the organization and administration of real and personal property, endowments (trusts), funds and other affairs foreseen by this Constitution are under the supervision of the Episcopal 114

authority, clergy and faithful of the respective church-administrative representatives and bodies. Property and legal affairs of the Church are represented by the church bodies prescribed by this Constitution before the governmental authorities and other persons. Article 9 Ecclesiastical cannon law transgressions and penances shall be ones prescribed by this Constitution within the spirit of the cannons of the Orthodox Church. Article 10 Within the organization of the Serbian Orthodox Church are the following church-hierarchical and governing authorities and bodies: 1. The Patriarch, the Holy Assembly of Bishops and the Holy Assembly of Synods, the Grand Ecclesiastical Court, the Patriarchal Council, the Patriarchal Board of Directors; 2.

Diocesan Bishop, Diocesan Ecclesiastical Court, Diocesan Council, Diocesan Board of Directors;

3.

Episcopal Dean;

4.

Parish priest;

5.

The Council of Church Congregation and the Board of Directors of Church Congregation and

6.

Superiors and Brotherhood of monasteries.

Article 11 The following ecclesiastical authorities and bodies of the Serbian Orthodox Church shall have their seals with the official Coat-of-Arms in the center and the corresponding inscription circumscribed: 1.

Archbishop of Pech, Metropolitan of Belgrade and Karlovac, and Serbian Patriarch

2.

The Holy Assembly of Bishops of the Serbian Orthodox Church;

3.

The Holy Synod of Bishops of the Serbian Orthodox Church;

4.

The Grand Ecclesiastical Court of the Serbian Orthodox Church;

5.

The Patriarchal Council of the Serbian Orthodox Church;

6.

The Board of Directors of the Patriarchate of the Serbian Orthodox Church;

7.

Orthodox Bishop (Metropolitan) of the Diocese (place and name of the Diocese);

8.

Ecclesiastical Court of the Orthodox Diocese (place and name of the Diocese);

9.

Diocesan Council of the Orthodox Diocese (place and name of the Diocese);

10. Diocesan Board of Directors of the Orthodox Diocese (place and name of the Diocese); 11. Orthodox Episcopal Deanery (place and name of the Diocese); 12. Serbian Orthodox Parish (place and name of the Diocese); 13. Serbian Orthodox Church Community (place of the Diocese); 14. Serbian Orthodox Monastery (place of the Diocese). In case of necessity the items under numbers 12, 13 and 14 of this Article may be altered. This shall be decided by the Holy Synod of Bishops in accordance with the proposal of relevant Episcope. 115

Dioceses, monasteries and other institutions which have their historical seals may keep them and continue to use them. Article 12 The Serbian Orthodox Church is Episcopal with its main administrative division on dioceses in both church-hierarchical and church-administrative aspect. Article 13 The Serbian Patriarch shall be the Supreme Head of the Serbian Orthodox Church. The title of the Patriarch shall be: The Archbishop of Pech, Metropolitan of Belgrade and Karlovac and Serbian Patriarch. The head of each diocese shall be a Bishop of the respective diocese, as its immediate Head. Pursuant to the church-cannon regulations, he shall be the main representative and administrator of everything that is church-spiritual, life and church order in a diocese, and shall govern the diocese with help of his clergy and faithful. Article 14 The Dioceses of the Serbian Orthodox Church shall be: 1.

Archdiocese of Belgrade and Karlovac, with its See in Belgrade;

2.

The Diocese of Banat, with its See in Banat;

3.

The Diocese of Banja Luka, with its See in Banja Luka;

4.

The Diocese of Backa, with its See in Novi Sad;

5.

The Diocese of Branicevo, with its See in Pozarevac;

6.

The Diocese of Budimlje and Polimlje, with its See in BijeloPolje;

7.

The Diocese of GornjiKarlovci, with its See in Plasko, i.e. Karlovac;

8.

The Diocese of Dabro-Bosnia, with its See in Sarajevo;

9.

The Diocese of Dalmatia, with its See in Sibenik, i.e. Split;

10. The Diocese of Zagreb, with its See in Zagreb; 11. The Diocese of Zahumlje-Hercegovina, with its See in Mostar; 12. The Diocese of Zvornik-Tuzla, with its See in Tuzla; 13. The Diocese of Zletovo-Struma, with its See in Stip; 14. The Diocese of Zica, with its See in Kraljevo (Zica); 15. The Diocese of Nis, with its See in Nis; 16. The Diocese of Ohrid and Bitola, with its See in Bitolj; 17. The Diocese of Pakrac, with its See in Pakrac; 18. The Diocese of Raska-Prizren, with its See in Prizren; 19. The Diocese of Skopje, with is See in Skopje; 20. The Diocese of Srem, with its See in SremskiKarlovci; 21. The Diocese of Timok, with its See in Zajecar; 116

22. The Diocese of Montenegro and the Littoral, with its See in Cetinje; 23. The Diocese of Sabac-Valjevo, with its See in Sabac; 24. The Diocese of Sumadija, with its See in Kragujevac. The title of the Metropolitan shall have the Bishops of the following Dioceses: Montenegro and the Littoral, Skopje, Dabro-Bosnia and Zagreb. Article 15 Apart from the Dioceses mentioned in the previous Article, the following Dioceses abroad shall as well fall under the jurisdiction of the Serbian Orthodox Church within the spiritual and hierarchical scope: 1. The Serbian Orthodox Church in the United States of America and in Canada, with its See in Chicago, i.e. in the monastery of St. Sava near Libertyville; 2.

The Serbian Orthodox Diocese of Budimlje;

3. Parts of the Diocese of Vrsac and Temisvar out of the borders of Yugoslavia, with its See in Temisvar; 4.

The Orthodox Diocese of Czech and Moravia in Czechoslovakia;

5.

Serbian Orthodox Vicariate of Skadar, with its See in Skadar;

6. And Serbian Orthodox Churches, church congregations and parishes outside the borders of Yugoslavia (churches in diaspora). The holy Assembly of Bishops shall address the matters of organizational, material and of any other kind that arise from the present relationship between the Diocese of Budimlje (item 2) and parts of the Diocese of Temisvar and Vrsac outside the borders of Yugoslavia, as constituent parts of former Metropolitanate of Karlovac, if necessary and jointly with the hearing of the Board of Directors of the Patriarchate, and in accordance with the agreement with other factors of jurisdiction. Article 16 Decisions on the establishment, naming, abolishment, arondation, and the See of the Dioceses, and establishment and abolition of the positions of Auxiliary Bishops (Vicar Bishops) shall be made by the Holy Assembly of Bishops, upon the agreement with the Patriarchal Council. Article 17 The Diocese shall be comprised of the Episcopal deaneries, church congregations, parishes and monasteries in terms of church administration. Article 18 Episcopal Deanery shall be comprised of the certain number of church congregations and parishes under the supervision of Episcopal Dean. Article 19 Decisions on the establishment, naming, abolishment and changes of Episcopal Deaneries shall be made by Diocesan Episcope upon the agreement with Diocesan Ecclesiastical Court and Diocesan Board of Directors, and that shall be reported by the Holy Synod of Bishops and Board of Directors of the Patriarchate. Article 20 Church congregation shall be comprised of the members of the Serbian Orthodox Church with a priest, 117

within one specified territory that may include one or more places, in order to see the need of the church. Decision upon founding of church congregation shall be made by the Episcope in accordance with the agreement made with the Ecclesiastical Court and Board of Directors of Diocese, and that shall be reported by the Holy Synod of Bishops and Board of Directors of the Patriarchate. Article 21 Church congregation shall be comprised of one or more parishes. Parishes of one place shall comprise one church congregation. Exceptionally, more than one congregation may be comprised provided that there are more than 50 000 Orthodox people. Article 22 Parish is a community of Orthodox people that are under spiritual guidance of one parish priest. There may be more than one parish in one place, and several places may comprise one parish and one church congregation. Article 23 A parish shall be comprised of not less than 300 and no more than 500 Orthodox homes. Exceptions may be made in those places where terrain and other circumstances exclude such formation of a parish. A home is each individual Orthodox family: spouses with their children or without them, or any joint family with one Elder, as well as a single individual of age who runs separate household. Article 24 Diocesan Bishop in accordance with the agreement made with Diocesan Ecclesiastical Court and Diocesan Board of Directors shall make decisions on establishment of new parishes as well as on abolishment and regulation of old parishes. This shall be reported to the Holy Synod of Bishops and Board of Directors of the Patriarchate. Article 25 Every Orthodox Christian shall be the member of a parish within his/her permanent residence. Article 26 A parish shall have its parish church. More the one parish may have common church. If there is more than one church in one parish, only one of them shall be parish church and others shall be local churches. Article 27 Exceptionally and occasionally, and pursuant to decision of Diocesan Bishop, parishes that do not have their churches may use monastery church for the purpose of parish church. In such case church congregation of respective parish is due to provide the temple with all necessities, if it serves as a parish church. In such congregations the Elder of a monastery shall be appointed a member of Board of Directors of Church Congregation due to his position. Article 28 Parish shall have its jurisdiction over its specific church registry books, church protocols and other prescribed books and its seal. Provided there is more than one parish per one church, there shall be only one parish office with single church registry books and official books and one seal. Article 29 118

Monastery is a holy place, with place of worship and other buildings, as a community of persons of monastic order, joined in one spiritual brotherhood by solemn vows of chastity, poverty and obedience, dedicated to the prayer and work. Monasteries shall serve to specific spiritual and charity purposes. Article 30 Establishment of new monasteries, as well as joining of the existing ones, shall be performed by the Diocesan Bishop and the Holy Synod of Bishops shall give its final consent and report on it. It is necessary to insure financial resources for survival and proper life of the community prior to establishment of any new monastery. Article 31 Monastic metochions are separate monastic properties, with or without belonging church. They are constituent parts of its monasteries and are under their governance. Article 32 All provisions of this Constitution referring to the monasteries shall be applied for both nunneries and friaries. Article 33 Buildings intended for the holy service, ecclesiastical offices, church-educational and charity services, institutes for the needs of church, Episcopal, monastic and parochial houses, Orthodox historic-cultural monuments (monasteries, church remnants), Orthodox cemeteries and courtyards of the aforementioned buildings shall be free of all public taxes. Article 34 The Holy Synod of Bishops shall publish the Official Gazette of the Serbian Orthodox Church. More detailed provisions on that shall be prescribed by the Holy Synod of Bishops, in accordance with the agreement made with the Board of Directors of the Patriarchate. Article 35 Appeals regarding the decisions and/or judgments of the church authorities are subject to a time limit of fourteen (14) days, counting from the day of receipt of the decision and/or judgment unless otherwise prescribed by this Constitution. The appeal is considered to be timely if it is submitted by either return receipt or registered mail within the above prescribed time limit. Appeals are submitted through the same authority which issued the decision and/or judgment. Article 36 Members of monastic order may not possess any immovable property. After the death of a monastic member, his movable property shall belong to the monastery whose member he was, provided that he did not dispose of his goods during his lifetime. Article 37 Bishop may regard as his own only the property he acquired during his life, hold and dispose of it during his lifetime. Bishop may bequeath one third of such property at his discretion; the second third shall leave in his testament for the needs of the diocese; and the last third shall leave in his testament to the foundations or other individual funds for general necessities of the Church, 119

Bishop, who is not Diocesan Bishop, shall leave the second third in his testament to any diocese. Article 38 If a Bishop passes away without leaving his testament, his movable and immovable property shall be used to pay off the funeral costs and every debt he had, and the rest of it shall be divided by the Holy Synod of Bishops in accordance with the necessities of the Church. When a bishop passes away Episcopal vestments, library and other ecclesiastical utensils shall belong to his Deanery. Article 39 Every member of the Patriarchal, Diocesan and Church Congregation Council, apart from the priests, as well as Secretaries and clerks of all church offices, as they assume their duties, shall take the following oath: “I, (name and surname), pledge by my honor before Almighty God that I will be loyal to the Holy Orthodox Church, that I will conscientiously obey all Church Canons, the Constitution of the Church and other Church laws and regulations, that I will carry out correctly my duties, guard official information, and that I will always protect and defend the interests of the Serbian Orthodox Church. As I do this, so may God help me in this and the other world.” Members of the Ecclesiastical Courts (Episcopal deputies, church prosecutors, court secretaries, honorarymembers, as well as alternate members) shall take the following oath: I, (name and surname), pledge by my honor before Almighty God that I will be loyal to the Holy Orthodox Church, that I will carry out my duties correctly and guard official information, and that in the dispensing of justice, regardless of the persons involved, I will hold to God’s law, the Holy Canons, the Constitution of the Church and other Church regulations. As I do this, so may God judge and help me.” Everyone named shall take an oath before the president of respective office, or his deputy, and submit it in written form to him. The president or his deputy shall put a seal on it and file it. Article 40 The Church settles its needs with: 1.

The incomes of all kinds of church property, as well as of securities;

2.

Church taxes ;

3.

The assessment of liability for taxation to the congregations and monasteries;

4.

Charitable contribution and testaments, and

5.

Revenues from church institutes and institutions.   Article 41

Tax prescribed by the church authorities shall be paid in both hierarchical and municipal domain for the official actions of church authorities.  

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II ORGANIZATION OF THE GOVERNMENT AND BODIES OF THE SERBIAN OTHODOX CHURCH   1.

The Patriarch   Article 42

The Patriarch shall be elected from active Serbian Diocesan Bishops which govern their Dioceses for at least five years. Article 43 The election of the Patriarch between three candidates shall be made by the Patriarchal Election Assembly, proposed by the Holy Assembly of Bishops of the Serbian Orthodox Church, on the session with the attendance of at least two thirds of diocesan bishops, under the presidency of the eldest member of the Assembly, a Metropolitan, or if not any, the eldest Bishop, a member of the Holy Assembly of Bishops. The names of three proposed candidates shall be given in written to the Patriarchal Election Assembly by the Holy Assembly of Bishops.   Article 44 The Patriarchal Election Assembly shall be comprised of: 1.

Every active Diocesan and Vicar Bishop of the Serbian Orthodox Church;

2.

The Dean of the Faculty of Orthodox Theology in Belgrade;

3.

Rectors of the Faculties of Orthodox Theology;

4.

The President of the Main Federation of Diocesan Clerical Association;

5. Episcopal regents of the following cities: Belgrade, Skopje, Cetinje, Zagreb, Sarajevo, Pech and SremskiKarlovci; 6. Superiors of the monasteries:  Zica, Sudenica, Decani, Patriarchate of Pech, St. Naum, Milesevo, St. VasilijeOstroski, Krusedol and Krka; 7.

Headmaster of monastic school and

8. All members of the Board of Directors of the Patriarchate and all vice presidents of the Diocesan Council, provided that they are not members of the Board of Directors of the Patriarchate. Clergy mentioned in this Article may be the members of the Patriarchal Election Assembly provided they are not under investigation or canonical restraint.  Article 45 Patriarchal Election Assembly shall meet in the capital, Belgrade, or any other place prescribed by the Holy Assembly of Bishops, in order to elect new Patriarch, no later than three months from the day when the position of the Patriarch became vacant.   Patriarchal Election Assembly shall be convened by the Holy Synod of Bishops with the official written document, with specified day, hour and place of the meeting of the Patriarchal Election Assembly. The invitation shall be sent to the members together with delivery note twenty days before the meeting of the Patriarchal Election Assembly.  Article 46 121

The Patriarchal Election Assembly shall be presided by the eldest member of the Assembly, a Metropolitan, or if not any, the eldest Bishop, according to its Episcopal seniority.   The Chairman shall open the Patriarchal Election Assembly. The Patriarchal Election Assembly shall elect upon the invitation of the Chairman two Secretaries, one of them being the priest and one of them being lay person; and two certifiers of the Minutes, one of them being the priest and one of them being lay person as well; all of them together with the Chairman shall inspect the proxies of all present members and govern the matters of the elections.   Thence, the Chairman shall call the Secretary to read the Resolution of the Holy Synod of Bishops on convocation of the Patriarchal Election Assembly, as well as the list of invited and present members of the Assembly.  Article 47 When determined that no less than two thirds of members of the Holy Assembly of Bishops are present as well as the majority of members of the Patriarchal Election Assembly, the Patriarchal Election Assembly shall begin with the epiclesis of the Holy Spirit. Otherwise, the election shall be postponed and the case returned to the Holy Assembly of Bishop who shall determine the date of new elections. Before proceeding to election, all members of the Patriarchal Election Assembly apart from the Bishop shall take before the Holy Assembly of Bishops the following oath: “I, (name and surname),pledge by my honor before Almighty God and everything that is the most sacred and dearest to me in this world, that I shall bear in mind only the wellbeing and interests of our Holy Orthodox Church, Serbian people and fatherland during the consultations upon the election of the Serbian Patriarch, and that I shall give my vote to the candidate I believe that will carry off his duty of the Serbian Patriarchate most knowingly and in the best manner.  As sincerely as I do this, so may God help me in this and the other world.” Upon summoning the Holy Spirit and taking the oath, the Chairman of the Patriarchal Election Assembly shall read the act of the Holy Synod of Bishops and announce the names of three candidates listed in it, all three of them proposed by the Holy Assembly of Bishops for the election of new Patriarch.  Article 48 Only the members prescribed by this Constitution shall attain and participate in the election of the Serbian Patriarch. Members justifiably absent from the Assembly may authorize and specify the Bishop present to the Assembly to vote on their behalf. Article 49 Election of one of the three candidates proposed by the Holy Assembly of Bishops shall be performed by the secret ballot, with ballot papers previously distributed by the Secretary to the present members of the Patriarchal Election Assembly. The Secretary shall call the listed members of the Assembly, each of them shall put his ballot paper in the box positioned on the table of the Chairman. The counting of votes shall be performed by the Chairman and two certifiers of the Minutes (Article 46). The Chairman shall take one ballot paper at a time and read loudly the name of the candidate written on it, then pass it to the following two members who shall read it loudly as well. The Secretary shall write 122

immediately in the Minutes the number of ballot papers submitted and number of votes obtained by each candidate, as well as the number of empty ballot papers, if any. Votes not given to the candidates as prescribed by the Article 43 of this Constitution shall be considered null and void.  Article 50 The candidate who obtained the absolute majority of votes shall be elected the Patriarch. Provided that none of the proposed candidates obtain the majority of votes, two of the candidates with the largest number of votes shall be shortlisted. Provided that two candidates receive equal number of votes during the first round of voting, the shortlist shall be made of: the candidate with the largest number of votes, and one of the other two candidates with equal number of votes, who has higher rank or Episcopal chirotony. Provided that both of the candidates obtain equal number of votes during the short list, the election between these two candidates shall be performed by drawing of lots. Article 51 The name of the Patriarch elected shall be announced by the Presiding of the Patriarchal Election Assembly and he shall close the session of the Assembly.  Article 52 Minutes of the Patriarchal Election Assembly shall be signed by the Chairman, Secretaries and minutes certifiers, elected in accordance with the Article 46 of this Constitution. Acts and minutes of the work of the Patriarchal Election Assembly shall be kept in the archive of the Holy Synod of Bishops, and certified copy shall be kept in the archive of the Board of Directors of the Patriarchate.  Article 53 The Patriarch shall be enthroned on the following day, during the Episcopal Divine Liturgy, in such manner prescribed by the Holy Assembly of Bishops. Thereafter, the newly elected Patriarch shall assume his rights and duties of the Supreme Head and Elder of the Serbian Orthodox Church.  Article 54 The Patriarch shall have the rights and duties of the Diocesan Bishop in his archdiocese, and shall govern the archdiocese with help of his Auxiliary Bishops (Vicar Bishops).  Article 55 The Patriarch, as a Supreme Head of the Serbian Orthodox Church, apart from the rights vested in him by the cannon law, shall also: 1.

Represent the Serbian Orthodox Church before other autocephalous churches;

2.

Represent the Serbian Orthodox Church on ecclesiastical, governmental and folk festivities;

3.

Maintain the unity in the hierarchy of the Serbian Orthodox Church;

4. Ordains personally or through endorsed Bishops and in accordance with the ecclesiastic rules those persons who were elected Diocesan Bishops or Auxiliary Bishops (Vicar Bishops). 5.

Consecrate myrrh for the entire Serbian Orthodox Church; 123

6.

Give the leave to the Diocesan Bishops outside their Dioceses;

7. Wear, as special ecclesiastical decoration, white ‘panakamilavka’ with a cross on it and panagia with all Serbian saints, bestowed from the State to the first Serbian Patriarch of restored Serbian Patriarchate, which remain as a legacy of all Patriarchs; 8. Has a primacy during the Holy Services, and shall be addressed as ‘Your Holiness’ (‘Svjatjejsi’ in Church-Slavonic); 9.

Be mentioned during the Episcopal liturgies by the Bishops of entire Serbian Orthodox Church;

10. Gives ecclesiastical awards and honors, in accordance with the provision prescribed by the Holy Assembly of Bishops; 11. Issues decrees to appoint officials in accordance with this Constitution; 12. Govern churches and missions abroad, where no organized Serbian Orthodox Diocese exists.   1.

Holy Assembly of Bishops and Holy Synod of Bishops

a.

General and common provisions Article 56

The Holy Assembly of Bishops shall be comprised of every Diocesan Bishopand shall be under the presidency of the Patriarch. Article 57 The Holy Assembly of Bishops, as the highest hierarchical representative body, shall be ecclesiastical legislative power in terms of religion, holy services, ecclesiastical order (discipline) and internal order of the Church, as well as the supreme judicial authority within the scope of its jurisdiction (Article 69, Item 28).  Article 58 The Holy Synod of Bishops shall be comprised of the Patriarch, the President, and four Diocesan Bishops, the members. The members of the Holy Synod of Bishops shall elect the Holy Assembly of the Bishop for two years term, namely each year the two of them.   The Sessions of the Holy Synod of Bishops shall be convened within narrow composition of two members under the presidency of the Patriarch and within expanded composition with all members. Members of the Holy Synod of Bishops are entitled to travel expenses and allowances when on duty.  Article 59 The Holy Synod of Bishops shall be the highest executive (governing and administrative) and judicial authority within their scope (Article 70, Item 35) The Holy Synod of Bishops shall decide under the presidency of the Patriarch upon regular and extraordinary convocation of the Holy Assembly of Bishops.  Article 60 The Holy Synod of Bishops may make binding decisions, apart from the election of Bishops (Article 105), provided that the majority of all Diocesan Bishops is present. 124

The Holy Assembly of Bishops and the Holy Synod of Bishops shall make their decisions unanimously or by the majority of votes. The vote of the president shall decide upon equal number of votes.  Article 61 If the Patriarch is prevented due to any reason to perform his presidential duty in the Assembly, or Synod, he shall be replaced under his approval by the eldest Metropolitan according to his Episcopal Seniority, a member of the Assembly, or Synod. If there is no such Metropolitan, the Patriarch shall be replaced by the eldest Bishopaccording to his Episcopal Seniority, a member of the Assembly, or the Synod.  Article 62 If the Patriarch is unable to perform his duty for longer period of time or on more permanent basis, when the throne of the Patriarch becomes vacant, the authority of the Patriarch shall have the Holy Synod of Bishops; the Holy Synod of Bishop shall announce that to the Diocesan Bishops and government. Presidential duties of the Patriarch in the Holy Assembly of Bishops and Holy Synod of Bishops shall perform then the eldest member of the Holy Synod of Bishopsaccording to his Episcopal Seniority, a Metropolitan, or the eldest Bishop according to his Episcopal seniority, provided that there is no Metropolitan. In the aforementioned cases, ecclesiastical legislative acts, regulations and principal decisions shall not be passed as prescribed by rule.  Article 63 Provided that the Holy Assembly of Bishops, or the Holy Synod of Bishop, due to an urgent and immediate need, exceptionally as in cases mentioned in Articles 61 and 62, has to pass some ecclesiastical legislative acts, regulation or principal decision for the Church, the Patriarch shall be informed about such doings afterwards and give his approval. In case of disagreement, the case shall be submitted for discussion and final decision to the Holy Assembly of the Bishop under the presidency of the Patriarch.  Article 64 All decisions made by the Holy Assembly of Bishops and the Holy Synod of Bishop of canonical and ecclesiastical nature and related to the religion, holy services, ecclesiastical order and internal order of the Church shall be valid and executive.  Article 65 All decisions made by the Holy Assembly of Bishops and the Holy Synod of Bishop shall be introduced in special minute (protocol). Such Minute shall be signed by all members present and participants.  Article 66 The Holy Assembly of Bishops and the Holy Synod of Bishop shall perform their affairs immediately or through local deaneries and bodies.  Article 67 The Cabinet of the Patriarchate shall perform tasks of the Holy Assembly of Bishops, the Holy Synod of Bishop and the Cabinet of the Patriarch, all under the immediate supervision of the Patriarchate.  Article 68 The Holy Assembly of Bishops and the Holy Synod of Bishop may invite clergy and laypeople that are not the members of those bodies to attend their sessions in order to hear their expert opinion.   125

b.

The area of jurisdiction of the Holy Assembly of Bishops   Article 69

The Holy Assembly of Bishop, whose duties were presented in the Article 57 of this Constitution, shall: 1. Interpret Orthodox ecclesiastical teaching, having in mind provisions determined by the Holy Church in accordance with the Holy Scripture and Holy Tradition; 2. Organize internal and external mission of the Church for the purpose of fortifying, protecting and disseminating of religion and chastity of Christian ethics; establish bodies necessary to perform that as well as the institutes, institutions and associations; 3. Prescribe curriculum for Orthodox catechism and mind about religious and moral education of youth and faithful; 4. Prescribe qualifications of candidates for all ordinary, extraordinary and missionary ecclesiastical services; 5.

Establish ecclesiastical and monastic schools;

6. Define all matters of cult in accordance with general ecclesiastical provisions and in the spirit of Orthodox religion; 7.   Establish institutions and institutes for: manufacturing of ecclesiastical fresco painting, and all ecclesiastical items for publishing of liturgical books, cherishing of church chanting, as well as of other ecclesiastical needs; prescribe rules for establishment of ecclesiastical museums, preservation and restoration of ecclesiastical artifacts and monuments; 8.

Canonize saints and prescribe services for their celebration;

9.

Interpret cannon laws, general and special provisions and publish their almanac;

10. Define duties and prescribe disciplinary provisions for clergy and other church-hierarchical bodies and officials; 11. Prescribe vestments for both higher and lower clergy of both orders; 12. Prescribe church-judicial proceedings for all Ecclesiastical courts; 13. Prescribe provisions on church-matrimonial affairs; 14. Passes regulations concerning life of monastic communities as well as life of regulations concerning Manor House; 15. Prescribe directions for the service of confession; 16. Establish institutions for orphans and neglected children of the priests, and well as other institutions for educational and charitable causes, according to the agreement with the Patriarchal Council; 17. Strives to establish the relationship between the Church and State as well as mutual relations between religion and denomination in the State in good manner and with no harm to the Orthodox Church; 18. Define and govern official list of candidates for the title of Bishop, and elects the worthy of them for Bishops or Auxiliary Bishops (Vicar Bishops); 19. Elect rectors of Orthodox seminaries and headmasters of monastic schools; 126

20. Elect among clergy and according to the agreement with the Patriarch the Main Secretary of the Holy Assembly of Bishops and Holy Synod of Bishops; 21. Supervise the work of the Holy Synod of Bishops; 22. Prescribe regulations for the Synod Fund (Article 259) and approve its annual estimate of the expenditures and revenues, as well as balance sheet; 23. Make decisions on tithe on church congregations, monasteries and dioceses within its jurisdiction and in accordance with the agreement with Patriarchal Council in terms of Article 40 Item 3 and Article 263, and shall see every need of the Serbian Orthodox Church in agreement with the Patriarchal Council; 24. Approves the regulations of association of the clergy of wedded clergy and monastic clergy, as well as of every other association that works in favor of the Orthodox Church, and supervise them over the Holy Synod of Bishops; 25. Establish its Rules of Procedure, and approve  rules of procedures and rules for church-hierarchical bodies, unless otherwise stipulated by this Constitution; 26. Addresses conflicts of jurisdiction between hierarchical and church-administrative bodies; 27. Judge: A.

In the first and last instance:

a.

Disputes between Bishops and the Holy Synod of Bishops, and Bishops and the Patriarch;

b.

Cannon law offences of the Patriarch;

A.

In the second and last instance: all cases judged by the Holy Synod of Bishops in the first instance;

1. Alleviate, in accordance with both the plea of the person sentenced and detailed proposal of the competent Diocesan Bishop, the sentences imposed by the Grand Ecclesiastical Court, prior to their execution, namely: lifetime prohibition of officiation, deprivation of ordination and deprivation of ordination with excommunication; 2. Perform other affairs not mentioned in this Constitution but which come under their jurisdiction in accordance with this Constitution and cannon law regulations.   c.

Jurisdiction of the Holy Synod of Bishops Article 70

In addition to his rights and duties according to article 59 of this Constitution Holy Assembly of Bishop in his competence shall: 1.

maintain dogmatic and canonical unity and relations with the remaining Orthodox Churches;

2. preserve, defend, maintains and promote the Orthodox faith, repelevery activity which is contrary to Orthodox teaching  and harmful to the interests of the Serbian Orthodox Church; 3. take care of  spreading  the orthodox faith and conduct the affairs of internal and external church mission; 4.

take care of maintaining relation and unity of Christian churches;

5. Judge, approve and  grant within his own competency  books of theological literature, and other books of faith-moral context in general; 6.

Cherish the life and work of  theological and monastic schools  and institutes  for preparing and 127

education of candidates for all church services, select teachers and educational staff, and take care of their education, appoint and dismissthem from office; 7. ensure the promotion of church literature, select scholarship for studying certain subject, and grant awards for writers; 8.

Appoint the editor and directs the official and other publications ;

9. Manage activities related to the translation and publication of the Scriptures, the works of the Fathers and ecumenical work and all local church councils; 10. Ensure the regular and proper conducting of worship services and general church order; 11. assess and publish liturgical books and their translation; 12. approve the manufacture of icons for church and private use; 13. Grant blessing for the building  of the holy temples and  monasteries; 14. provide guidance for the development of the church items , clothing and other church needs; 15. ensure uniformity and perfection of church chanting, establish and monitor chanting school; 16. Take care are of the church art , church art monuments , antiquities and other  church items, give an explanation of the regulations on issues of religious marriage and church and protect  sanctity of church marriage; 17. takes care of church charities and educational institutions and church museums; 18. supervise the work of the Bishops; 19. take care of ecclesiastical charitable an educational institutions; 20. handle church funds and endowments (Foundations) and appoints their administrators; 21. take care of the poor of the Diocese and appoint administrator of the Diocese; 22. give the rank of Archimandrite and give pectoral cross to archpriest, on the written proposal of diocesan bishop; 23. handle ecclesiastical endowments that are entrusted to its management; 24. ensure that the relationship between church and state and internal-religious relations in the true sense of the law  are held without prejudice to the Orthodox Church ; 25. prepare the agenda and prepare proposals for the Holy Synod, and  conduct its decisions; 26. establish committees (section) of experts to prepare material for its work  and the work of Holy Synod of Bishops; 27. elect, in agreement with the  Patriarch, officials and their office staff and as well as the Grand Ecclesiastical Court; 28. propose for the approval to the Holy Synod of Bishops its rules of procedure ; 29. discuss all conflicts of jurisdiction of church-hierarchical authorities unless this Constitution otherwise ordered; 30. lead superintendence over the work of the association of wedded clergy and monastic order, and all other associations working on behalf of the Orthodox faith and the Church; 31. study the reports of the Great Ecclesiastical Court and implement them to the  Holy Assembly prepared and proposed; 128

32. submit an annual report on its work to the Holy Assembly of Bishop; 33. finally decide on the establishment , merger and disassociation of the monastery; 34. perform all other duties under the Constitution that the Holy Assembly of Bishops specifically delegated; 35. judge in the first  instance: a) disagreements between bishops; b) the canon law transgressions of bishops; c) disciplinary officials transgressions and adjudicate their disputes; g) in the last instance disciplinary transgressions teachers of the schools.    3. The Grand ecclesiastical Court   Article 71 The Great ecclesiastical court is high judicial authority for ecclesiastical adjudication and church matters. Judges transgressions of clergy of both orders, judges transgressions of the faithful, judges within its jurisdiction, on the validity, annulment, and divorce of a church marriages. Also all disputes of the internal church government that doesn’t belong to the jurisdiction of the Holy Assembly and Synod of Bishops. See of the Grand ecclesiastical Court is the residency of the Patriarch Article 72 The Grand ecclesiastical Court is permanent and it is consisted of: a. Three Bishops, members of the Holy Synod, that delegates the Holy Synod of Bishops and among one is appointed for the vice-president; b.

Two (2) honorary members who have alternates chosen by the Holy Synod for four years;

c.

One administrator from the clergy.

In the case of absence of the president or Bishop, members shall be substituted by the members of the Holy Synod of Bishops appointed by the Holy Synod of Bishop. Article 73   Honorable members of the Ecclesiastical Court, their alternates, and the secretary are appointed from among those clerics who have baccalaureate and/or graduate theological education and/or have legal education. Those candidates who have completed a lesser theological seminary must have at least ten years of court, church educational, parochial or church-administrative service. Article 74 For the Great ecclesiastical Court clerk may be appointed cleric who baccalaureate more theological and possibly legal science, and spent the church-judicial and church-administrative service for at least five year. Article 75 Members of the Ecclesiastical Court, their alternates, and the Secretary cannot be related, by blood to one another, nor to the President up to andincluding the fourth (4th) degree, nor can they be related by law or by spiritual relationship up to and including the second (2nd) degree. 129

Article 76 The judicial body of Grand Ecclesiastical Court, which renders decisions by casting votes, consists of: The President, for members, and clerk. In the case of absence, members of the Ecclesiastical Court shall be substituted for by designated alternates and, if necessary, by the Secretary of the Ecclesiastical Court. Article 77 A member of the Ecclesiastical Court who has a personal interest or who has participated in the investigation of the subject being adjudicated shall not take part in the deliberation. Article 78 The President and members of the Ecclesiastical Court shall cast their vote in the rendering of decisions independently. The Ecclesiastical Court shall render valid decisions by majority vote, starting from the youngest member.  Article 79 The Grand Ecclesiastical Court in the second and last instance shall consider, approve, modify and annulet the decision and judgment of Diocesan ecclesiastical Courts, ex officio or upon the submitted complaint. Ex officio ecclesiastical Court shall discus: 1 ) the judgment of Diocesan ecclesiastical courts , which follows the dissolution of marriage ; 2) judgment of the Diocesan ecclesiastical courts on the guilt of theboth clergy order, imposed:the loss of services, or the title , b) the lifetime ban for practicing liturgical sacerdotal c) the deprivation of priesthood ; g) the deprivation of priesthood with expulsion from the church community ; 3) verdict on finally lay- off from the church community , 4) decision Diocesan Ecclesiastical Courts of competent Hierarch to the Grand Ecclesiastical Court . All other decisions and judgments of the Diocesan Ecclesiastical Courts shall be discussed by the Grand Ecclesiastical Court only on appeal.   Article 80 The Grand ecclesiastical Court shall decide the disqualification of certain Diocesan Ecclesiastical Courts, as well as the conflict of jurisdiction between the court, and in this case shall determine which Diocesan court judge. Also shall decide on the disqualification of a president and members of the Grand Ecclesiastical Court. 4. Patriarchal council Article 81 The Patriarchal Council shall be the legislative body in external matters (material-financial) of church administration. Article 82 Patriarchal council consists of: a.

The Patriarch ;

b.

Four members of the Holy Synod of Bishops or their deputies who are determined by the Holy

130

Synod of Bishops; c.

Dean of the Orthodox Theological Faculty ;

d.

Two representatives of the monastery;

e.

A rector of the seminary;

f.

One wedded  clergy from each Diocese ;

g.

Vice-president of Diocese Council, and

h.

Ten lay person.

Members, d) and e) shall be appointed on the proposal of the Holy Synod, and members under f) on the preposition of Diocesan Bishops, the Holy Assembly of Bishops. Members under g) shall be appointed on the proposal of Patriarch of the Holy Synod and Patriarchal Board of Directors adopted at a joint meeting. Article 83 The Patriarch shall convene Patriarchal Council and determine place and time of the meeting. From convening a meeting of the Council shall pass at least one month. Article 84 Mandate of the Patriarchal Council last for six years. The Council shall convene in regular session every two years, and also in the case of necessity: a)when Patriarch with Holy Synod of Bishops or Patriarchal Board make that decision; b)when the partial majority of council members make proposal in writing to the President marking the items that will be addressed. In this case the meeting shall be convened no later than within thirty days. Article 85 President of the Patriarchal Council is the Patriarch, or his lawful deputy (Art. 61 and 61) Council shall elect vice-president from among the members of the faithful, and four secretaries, and two clerical and two lay parties. Article 86 Patriarchal Council duly resolved if are present more than half of all members. Decisions shall be made by majority vote of those present. In the case of an equal division of votes the vote of the chairman is crucial. He shall pronounce decisions. Article 87 If Patriarchal Council render a decision which,in the opinion of the Holy Synod opposes the Church rules, or is not in accordance with the principles of the Orthodox Church, Patriarch shall maintain the decisionof the execution and return the case to the Council for a new resolution. But if Patriarchal Council remains the first of its decision, the Patriarch shall, in the opinion of the Holy Synod, refer the matter to the Holy Synod, which is masterful to annul the decision of the Patriarchal Council, if it finds that it is against the rules and principles of the Orthodox Church. Article 88 Meetings of the Patriarchal Council are public, except for cases when the Council itself decide to be secret. 131

Article 89 Chairman of the Patriarchal council shall chair meetings by the rules and maintain order during the council work. Article 90 Patriarchal Council, in exercise of its powers shall:   1. Adopt, with prior approval of the Holy Synod of Bishops, the regulation of active and Pension Benefits to Parish clergy, theological teaching staff, monks and other school staff ecclesiastical courts, diocesan and vicar bishop and Patriarch. 2. Determine the positions of officials and other servants for external ecclesiastical jurisdiction , and shall issue a regulation on their official relations , as well as their active and pension funds too ; 3. Adopt, with prior approval of the Holy Synod of Bishops, regulation of pension fund of the Bishops and all the other ecclesiastical-hierarchical and self-management officials and employees, as well as on serving their widows and orphans. 4.

prescribe disciplinary rules for employees outside of church administration ;

5. with prior approval of the Holy Synod of Bishops , render a decision the Regulation on the administration, operation , control and oversight of church funds , endowments ( trusts ) and assets; 6. ensure the material resources to cover all the needs of the whole Serbian OrthodoxChurch under the provisions of this Constitution , and make decisions about tax assessment in parishes and monasteries , and the dioceses within the meaning of Art . 69 paragraph 24 and Art. 263 7) adopt rules of procedure for its work 8)approve in its jurisdiction , regulations and rules of procedure prescribed by the competent bodies and lower bodies ; 9) cooperate with the Holy Assembly of Bishops in amendments to the Constitution of the Serbian Orthodox Church; 10) cooperate with the Holy Assembly of Bishops in establishing institutions and institutes , whose subsistence shall be charged to the invoice of expenditures and revenues for the general purposes of the Church ; 11) finally decide , in agreement with the Holy Synod, about the debt and alienation of the immovable ecclesiastical property which are intended needs of the Church , and approve such decisions regarding diocesan, monasteries and ecclesiastical-congregation property, in either case , if the sum exceeds 2,000,000 - RSD ; 12 ) review and approve the final accounts for the general purposes of the Serbian Orthodox Church , which are submitted by the Board of directors of the Patriarchate  and perform other duties as general church administration if by this Constitution dos not belong  to another jurisdiction. 5. Board of directors of The Patriarchate Article 91 Board of directors of The Patriarchate has the ultimate executive authority over the ecclesiasticaladministrative bodies and the executive body of the Patriarchal Council. Article 92 132

Board of directors of The Patriarchate consists of: a) The Patriarch, or his lawful deputy (Art. 61 and 62) as president; b) Two members of the Holy Synod; c)onerepresentative of the monastery ; g) three priests , and d)seven lay person. Members, b ) , c) , d) and e) have the same number of deputies and position.   The members of the Holy Synod shall determine the Holy Synod from their environment, and the other regular members and their deputies shall determine the Holy Assembly from their environment, for six years. Article 93 Board of directors of The Patriarchate shall conduct jobs until they are certain and the duty introduced new members of the Board of Directors of the Patriarchate. Article 94 Board of directors of The Patriarchate shall elect from their faithful members the vice president, preferably from the headquarters of the Boards or from the nearby surroundings. Article 95 Board of directors of The Patriarchate may have legal advisors for its legal affairs. Article 96 Patriarch or his lawful deputy, shall convene regular meetings of the board in the See of Patriarch every year in the spring and in the falls, and early on when he decide , or when requested in writing at least by  half of the members of the Board of directors of The Patriarchate, marking the exact item for which they seek to convene an extraordinary session. Article 97 If the Patriarch is assured that a decision is against the provisions of the existing church rules or regulations, or in opposition to the principles of the Orthodox Church, is authorized to suspend the execution of the decision and order a new hearing. If neither this discussion would not reach agreement, Patriarch refer the matter to the Council for decision. In the event that Patriarchal Council take a stand and Board of directors of The Patriarchate shall be treated under Art .87of the Constitution. If the subject is of an urgent nature, the Patriarch has the right, if it finds that there is an urgency, to direct it to the Holy Synod, which is lawful to issue a final decision on it. Article 98 Board of directors of The Patriarchate in accordance with its jurisdiction shall resolve, if at present more than half of all members. Decisions are made by majority vote of those present. In the case of an equal division of votes the vote of the Chairman. He pronounces decisions. Article 99 In case of need, particularly where an approval of the Holy Synod and Board of directors of The Patriarchate is necessary, Patriarch or his deputy shall convene a joint meeting of both bodies for consultation and 133

dispute. Article100 Items that do not suffer the delays shall be resolved presidentially, or to chief executive board, which consists of the chairman or his deputy (Art. 61 and 62), two priests and three lay parties. These members are elected from among Patriarchal board of directors, preferably from the seat of the Patriarchate or the nearest environment. Presidential decision and the decision of the select board shall be submitted to the Board of directors of The Patriarchate to subsequent approval.   Article 101 Board of directors of The Patriarchate in its jurisdiction shall: 1) issue, and run, if  its scope includes , regulations and decisions of the Patriarchal Council; 2) control the selfgoverning ecclesiastical authorities in their work, and therefore if necessary send his special envoys; 3) adopt for the general needs of the Serbian Orthodox Church estimation of expenditures and revenues, and prepare annual financial statements submitted for approval Patriarchal Council; 4) approve for the needs of Diocese expenditure and revenue on annual balance sheets of the Dioceses and approves of Diocesan tithe applied unto parishes and monasteries; 5) approve the establishment of the funds, receiving foundationsand their rules ; 6) manage funds, endowments (the Foundation ) and goods that are intended for the general needs of the Church , and supervise and controlall church funds , foundations ( foundations ) and goods. 7) ensure that church, monasteries and all other ecclesiastical institutions have legal proof of ownership of their property; 8) prepare and develop within the scope of their jurisdiction reports and proposals in the area of church government and submit them to the Patriarchal Council ; 9) publish printed reports on the status of all church funds and endowments ( Foundation ) ; 10) finally solve the debt and the alienation of immovable ecclesiastical property which are intended for the general needs of the church , and approve such decisions regarding diocesan, monasteries and ecclesiastical –congregational properties, in both cases , if the amount does not exceed 2,000,000 dinars; 11) finally to write off claims that belong to the general church property of the Serbian Orthodox Church, and for that proved to be that debtor can’t collect retirement of that property , and approve such decisions regarding diocesan, monasteries and ecclesiastical –congregational and receivables and write stuff if the sum exceeds , and that, in receivables 50,000 dinars , and in fact the retirement 100,000 dinars; 12) approve the decision in all cases taking or renting ecclesiastical –congregational and diocesan properties, or properties of monasteries ,if the price exceeds the tenure of 200,000 dinars a year, for other property regardless of the amount of leased rates. 13) decide on appeals finally in the last instance , on those cases that Diocesan Councils , and committees addressed in the first or second degree ; 14) elect its permanent officials and other servants that Patriarch sets and determine by the decree; 15) operate in agreement with the Holy synod educational and charitable institutions for the whole Church , which serve to burden the invoice of expenditures and revenues for the general purposes of 134

the Church. Exceptions are monks, theological and other religious- educational schools and institutes, whose management falls under the jurisdiction of the Holy Synod; 16) seek to establish funds and endowments for the benefit of the Church; 17) prescribe rules of procedure for itself and for Diocesan Council advices, approved by patriarchal Council; 18) perform as needed also other duties of material nature , if this Constitution does not fall within the jurisdiction of which the other. 6. Diocesan Bishop Article 102 Diocesan bishops at their arch pastoral call, according to teachings and rules of the Orthodox  Church, has full hierarchical authority in matters of faith and morals , and liturgical officiation and arch pastoral care in his diocese . Article 103 Diocesan bishop, as the immediate leader and representative of their dioceses , with the cooperation of the clergy and the people , shall operate and manage the overall comprehensive , internal and external , religious and church life in the Diocese. Article 104 For Diocesan and Auxiliary Bishops can be chosen the one : a)that meets all the requirements of the canon law provided for rank of the bishop in the Orthodox Church ; b) who is regularly finished Orthodox Theological Academy and Faculty of Orthodox Theology; c) who is a citizen of Yugoslavia,this requirement does not apply to Serbian Orthodox Bishops Diocese out of the country; g) which with his zealous religious service , as well as its distinguished life and dedicated work on the good of the Church and the nation gained general appreciation and demonstrated ability for the position of Bishops. Article 105 Diocesan and Auxiliary Bishops (Vicar bishops) are elected by the Holy Synod under preside of the Patriarch.The choice of bishops conduct theHoly Assembly Bishops when they are present two -thirds of all Diocesan Bishops. For the selection of bishops, when unanimity can‘t be reached, voting is secret, and decision shall be made by an absolute majority. If the votes are so divided that no candidate receives an absolute majority of votes, shall be immediately access to the shortlisted between the two who received the most votes. The Patriarch shall decidewhich candidate will be shortlisted from those who were given an equal vote. Absent member of the Holy Assembly of Bishops may delegate in writing their vote to one of the present members of the Holy Synod of Bishops, provided that one Bishop shall be authorized with a single voice. Patriarch shall declare the elected candidate when the selection is made.

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Article 106  To newly elected and consecrated Bishops, Patriarch shall issue letter, signed by the Patriarch and the members of the Holy Synod. Letter shall be published in the Official Gazette of the Patriarchate. Article 107 All government offices and ecclesiastical authority in the diocese shall be subordinate to Diocesan Bishop. Article 108 Apart from the rights and duties of the ecclesiastical and canonical regulations, Diocesan Bishops in accordance with their jurisdiction shall: 1) teach and enlighten the clergy and people of the Diocese of words, deeds and pastoral epistle ; 2) preserve, maintain and defend the people of the Orthodox faith , countering any action which is contrary to Orthodox teaching and detrimental to the interests of the Serbian Orthodox Church; 3) point and approve clergy and people to establish and organize religious charities , spiritual and educational, patriotic and generally useful institution for the advancement of religion and morality in the nation ; 4) ensure the regular and proper worship, and the church order in general ; 5) endeavor that churches and monasteries are supplied by the holyantimonies , holy peace , clerical vestments  and visions, and liturgical books , and settled on time and correct all the other needs of the church; 6) determine, in accordance with the need ,the liturgy at the church during extraordinary , national and state festivity; 7) give a blessing for building , where necessary , churches , chapels , cemeteries and seek to be  kept in good condition ; 8) ensures that the churches ,monasteries and chapels are built in a style that is adopted by the Serbian Orthodox Church and that the churches , monasteries and the homes of the faithful are supplied by icons in the Orthodox spirit ; 9) take care of keeping the old ecclesiastical properties; 10) sanctify temples; 11) ordain persons worthy of the priesthood, referring them to the duty and give them letter about it; 12) propose to the Holy Synod fordecorations clergy for highlight exemplary life and ecclesiastical , and Christian-educational work and characterized them in accordance with their jurisdiction; 13) define the worthy clergy among his deputies in all diocesan jobs and dismiss them and report to the Holy Synod; 14) appoint diocesan preachers and confessors of the clergy in the diocese; 15ss) suggest, set and establish the titles and duties of church and church administrative officers, clerks and servers, by the provisions of this Constitution; 16) set capable persons for religious teachers in the schools in their diocese and keep control over their work ; 17) give, on the proposal of monastery abbot, blessing to worthy persons for entry into the monastic order; 18) provide in its jurisdiction blessing and dismissal in ecclesiastical-marital processes and other jobs 136

under the regulations and the ecclesiastical and canon decisions  of the Holy Assembly of Bishops ; 19) judge clergy of both rank about less ( disciplinary ) guilt , and shall punish them for these offenses with  a warning , prohibition of Communion up to 15 days and the prohibition of liturgical sacerdotal for a month, and for  the greater guilt shall refer them the Ecclesiastical Court , judge  faithful and impose penalties of temporary deprivation of individual rights and honor of the Church , all these decisions are enforceable ; 20) mitigates the sentence imposed by Diocesan ecclesiastical Court , and that up to half of the sentences imposed. 21) by the provisions  of this Constitution shall decide about liturgical sacerdotal of the  clergy accused the court of guilt (Article 219 ) and determines their deputies; 22) give a leave of absence to the clergy and officials sin their scope of absence; 23) define deputies for the absent and ill monastery abbot , hierarchal governors and Parish priests ; 24)supervise the work of the Bishops and the clergy in the Diocese of both rank; 25) lead superintendence of the work and life of the church institutions of his diocese ,propose to the Holy Synod the appointment and dismissal of teachers and of teaching staff of the Institute ; 26) perform in his diocese canonical visits by the ecclesiastical rules , sends specialdelegates from capable and worthy individuals and give them advice, to review diocesan and regency office , monastic administration and parishes ; 27) endeavor that all orders, resolutions and decisions of higher church authorities are timely and accurately communicate ; 28) Take care, in assistance with Diocesan Ecclesiastical Court and Diocesan Steering Committee, that all ecclesiastical government offices and authorities in the diocese perform their duties conscientiously and properly and that all operations shall be carried by the existing regulations; 29) submit to the Holy Synod reports with their proposals on their archpastoral work and general condition of the diocese. Article 109 Diocesan Bishop can have his deputy to replace him within the limits of the powers given to him. Article 110 For deputies of the Bishops shall be appointed clergy of both ranks that have the conditions stipulated by the Constitution for members of the church courts. Article 111 Holy Assembly can remove Diocesan Bishop of the administration only by the canonical sentence, or resolved by the demonstration of weakness, or by established termination of one of the conditions referred to in Article 104 and on reasonable request for retirement. Article 112 Vacant diocese manages administrator, who is appointed by the Holy Synod. Selection of Bishops vacant dioceses shall be performed within the stipulated canons. While the chair of the bishop is vacant, it shall not be taken up any job that would take into account diocesan organization, and shall not be run any major changes in the business that former Bishops were initiated. 137

Article 113 As soon as one diocese become vacant, Diocesan ecclesiastical Court shall determine committee of three persons to inspect the inventory and receive property and things of the diocese. If something is missing, the court shall send the Holy Synod, who shall issue a decision on compensation. Article 114 All movable and immovable assets of the diocese received by the inventory shall be submitted in writing to the administrator and the newly appointed Diocesan Bishop. 7. Diocesan ecclesiastical court Article 115 Diocesan ecclesiastical Court has authority of diocesan Bishop for ecclesiastical and judicial affairs and internal church administration. Article 116 Chairman of the Diocesan ecclesiastical Court is Diocesan Bishop, who by his authority shall be replaced his deputy. When Bishop preside his deputy shall participate in the trial as a member of the court. Article 117 Diocesan EcclesiasticalCourt assembled: a) the president ; b) two honorary members, who are deputies; v) Secretary Clerk) and g) the required number of lower staff .   All the staff of the Ecclesiastical Court appoint and dismiss competent diocesan bishop and report thereon to the Holy Synod. Article 118 For members Diocesan of the Diocesan ecclesiastical Courts, their deputies and secretaries (clerks) may be placed clergy that  finished at least high school seminary and have at least ten years of court , ecclesiastical- educational, Parish or ecclesiastical-administrative service. Priority is given to those candidates who have more ecclesiastical and possibly legal education. Article 119 For the scribes diocesan church courts shall appoint people who have finished secondary theological school, and for officials, that finished four years of high schools. Article 120 The duty of the ecclesiastical-judicial prosecutor shall officiate cleric designated by the Bishop. Article 121 Members of the Diocesan ecclesiastical Court, their deputies and secretary (clerk) can notbe related either mutually or with the chairman listed in Art.75 138

Article 122 Ecclesiastical Court makes valid decisions in a panel composed of the president, or his deputy, and two members of the clerk ( secretary or clerk ) . Article 123 Members of the Court shall be replaced by the deputies (also honorary members) and if necessary, the Secretary of the Ecclesiastical Court. Article 124 Member of the Diocesan Ecclesiastical Court which is personally interested, or who participated in the investigation, shall not rule. Article 125 Diocesan ecclesiastical Court shall decide on the disqualification of members of the court. In that resolution hierarchal deputy or secretary, shall replace the member whose disqualification is sought. If it is asked an exemption for more than two members Grand Ecclesiastical Court shall resolve the matters. Article 126 The Chairman and members Diocesan ecclesiastical Court give their vote in deciding completely independently, managing to that according to their conscience, and the provisions of the canon – law. Article 127 Diocesan ecclesiastical court shall make decisions by majority vote. Voting shall start from the youngest member of the court. Members of the Court who would not agree with the decision are entitled to put their written reasoned opinions. Dissenting opinions are not sent to the civil parties. Article 128 All decisions of Diocesan ecclesiastical Court, made in the sessions in which Diocesan Bishop is not present shall be submitted to him for approval. If Bishop does not agree with the decision of the Diocesan ecclesiastical court, he may refer the matter for retrial to the Diocesan ecclesiastical Court, and if Diocesan ecclesiastical Court stands by its original decision, the Bishop may refer the matter to the Ecclesiastical Court which shall in term of the breach give their mandatory instructions . In this case, the decisions of the Diocesan ecclesiastical Court shall be suspended to the decision of the Grand Ecclesiastical Court. Article 129 Decisions taken at the meetings of the ecclesiastical courts shall be recorded immediately in the minutes and the minutes shall be signed by all the members who have judged or resolved, and also by the clerk. Decisions and judgments issued by these decisions shall be signed by a president and clerk. Article 130 Cases shall be addressed by the order they arrive at the court, except those which the chairman or his deputy, as urgent and of greater importance placed on the agenda. Article 131 Chairman shall distribute the work of all submitted cases referred to court. He shall open and conclude the session and manage the affairs of the discussion and the trial, ensuring that the tasks that fall within the scope of work of the Ecclesiastical Court are finished and dispatched at a certain times. 139

Article 132 In the scope of the internal administration of church affairs, Diocesan ecclesiastical court shall work by s the instructions and orders of the Diocesan Bishops. Article 133 About the guilt of the priests, Diocesan Bishops after carrying surveying,if he finds that the act comes into the circle of his jurisdiction, shall make a decision,, otherwise , he shall submit the case to the Diocesan Ecclesiastical Court for proceedings . Article 134 Diocesan ecclesiastical court, a) as judicial authority shall : 1)judge transgressions of clergy of both orders; 2) judge transgressions of the faithful that is temporary excommunicated the church community for a while and finally; 3) judge, under its jurisdiction , disputes about the validity , annulment and divorce of the church marriage ; 4) resolveconflicts between priests , as well as disputes over diocesan income and the movable or immovable property of the church clergy determined to enjoy; b) as authority of the Diocesan Bishops for the internal affairs of church government Diocesan Ecclesiastical Court  shall: 1) supervise under the direction of Bishops parish clergy , parish office and the Episcopal regency; 2) communicate and execute orders and decisions of higher ecclesiastical judicial authorities ; 3) help diocesan archbishop in all matters of diocesan administration , and keep his orders  in the jobs that fall within its own jurisdiction ; 4) takes care of the provisions of this Constitution , about the inventory of the diocese in cases of relocation , retirement or death of Diocesan Bishops ; 5) decide on the changes in the church register books . Article 135 Decisions of the Diocesan ecclesiastical courts, which are not subject of consideration of the higher authorities are executive and they shall be performed by a regional church authorities. 8. Diocesan council Article 136 Diocesan council is a representative office in matters of church administration. Article 137 Diocesan Council includes: a) diocesan Bishop of his deputy ; b) two members of Diocesan ecclesiastical court ; c) ahieromonk; 140

g) by a priest and a lay person from each regency ; d ) five lay-persons appointed by theDiocesan archbishop in agreement with the Ecclesiastical Court and Board of Directors of The Patriarchate. Members of the clergy are appointed by the Holy Synod of Bishops and members of the faithful appointed by the Board of Directors of the Patriarchate,both on the proposal of the Bishops. Members under c) and d)deputies are appointed in the same way in the same number of and members of the g) in the same regency. Article 138 Chairman of the Council is Diocesan Bishop or his deputy, if Bishop is unable to attend the general sessions. If Bishop during his work of Diocesan Council is temporarily prevented from preceding he shall be replaced in the presidency over the Council by the vice president. Diocesan Council shall choose Vice President, from their environment, from among the members of the laity and two secretaries, one ordained and one lay person, by a simple majority vote. Article 139 The mandate of the Diocesan Council shall last for six years. Diocesan council shall convene Diocesan Bishop, or administrator, of the Diocese at least once a year in regular session, and in the extraordinary sessions if necessary. Article 140 Diocesan Council shall validly resolve when more than half of the members are present and shall make decisions by majority vote. In an equal division of votes, the vote of the chairman shall decide.

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ANNEX F (BASIC AGREEMENT BETWEEN THE HOLY SEE AND BOSNIA AND HERZEGOVINA) BASIC AGREEMENT BETWEEN THE HOLY SEE AND BOSNIA AND HERZEGOVINA The Holy See and Bosnia and Herzegovina, - wishing to establish the juridical framework of relations between the Catholic Church and Bosnia and Herzegovina; - with reference on the part of Bosnia and Herzegovina to the constitutional principles by which it was created, and on the part of the Holy See to the documents of the Second Vatican Council and the norms of canon law; - mindful of the centuries-old presence of the Catholic Church in Bosnia and Herzegovina and of her current role in social, cultural and educational fields; - respecting internationally recognized principles concerning the distinction between religion and the state and concerning freedom of religion; have established by mutual agreement what follows: Article 1 Bosnia and Herzegovina and the Holy See reaffirm that the state and the Catholic Church, each in its proper sphere, are independent and autonomous, and they commit themselves to total respect for this principle in their relations and to mutual cooperation for integral human development, both spiritual and material, and for the promotion of the common good. Article 2 1. Bosnia and Herzegovina recognizes the public juridical personality of the Catholic Church. 2. Bosnia and Herzegovina also recognizes the public juridical personality of all ecclesiastical institutions which possess such juridical personality in conformity with the norms of canon law. 3. The competent ecclesiastical authority may establish, modify, abolish or recognize ecclesiastical juridical persons according to the norms of canon law. It informs the competent agency of the civil administration accordingly, in order that registration be made according to the applicable civil norms. Article 3 Bosnia and Herzegovina guarantees to the Catholic Church and to her juridical and physical persons the freedom to communicate and to maintain contacts with the Holy See, with the Episcopal Conferences of other countries, and also with particular Churches, institutions and persons both within the state and abroad. Article 4 Respecting the right to freedom of religion, Bosnia and Herzegovina recognizes the free exercise by the Catholic Church, and by her communities of whatever rite, of her apostolic mission, in particular with regard to divine worship, governance, teaching and the activity of the associations indicated in Article 13. Article 5 The competent ecclesiastical authority has the exclusive right to regulate freely its proper ecclesiastical order, to establish, alter and suppress ecclesiastical provinces, archdioceses, dioceses, apostolic 142

administrations, territorial prelatures, territorial abbacies, personal prelatures, parishes, institutes of consecrated life and societies of apostolic life, as well as other ecclesiastical juridical persons. Article 6 1. The Catholic Church is responsible for all ecclesiastical appointments and the conferring of ecclesiastical offices, in conformity with the norms of canon law. 2. The appointment, transfer and removal of Bishops is the exclusive competence of the Holy See. Article 7 1. Bosnia and Herzegovina guarantees to the Catholic Church the freedom to conduct worship. 2. Bosnia and Herzegovina guarantees the inviolability of places of worship: churches, chapels and their respective annexes. 3. Only for grave reasons and with the explicit agreement of the ecclesiastical authority may such places be destined for other uses. 4. The competent authority of Bosnia and Herzegovina cannot take security measures in the aforementioned places without previous authorization from the competent ecclesiastical authority, unless such action is urgently needed for the defence of life or health or to preserve goods of particular artistic or historical value. 5. In the event that public worship is conducted in places other than those indicated in section 2 above (as in the case of processions, pilgrimages or other activities), the ecclesiastical authorities will inform the competent authorities of Bosnia and Herzegovina, who are obliged to guarantee public order and safety. Article 8 1. In the case of a judicial inquiry into alleged offences against the penal code on the part of a cleric, a religious man or woman, the judicial authorities of Bosnia and Herzegovina will inform the competent ecclesiastical authorities beforehand. 2. In every case, the seal of Confession is inviolable. Article 9 1. Sundays and the following feast-days will be classed as non-working days for Catholics throughout the country according to the law of Bosnia and Herzegovina: a) 6 January, the Epiphany of the Lord; b) Corpus Christi; c) 15 August, Assumption of the Blessed Virgin Mary; d) 1 November, All Saints; e) 25 December, Christmas Day. 2. The two interested parties will come to an agreement on any changes to the feast-days, should this prove necessary. Article 10 1. Ecclesiastical juridical persons may acquire, possess, use and usufruct or alienate moveable and immoveable goods, and may also acquire and alienate patrimonial rights, according to the norms of canon law and the legislation of Bosnia and Herzegovina. 2. The juridical persons indicated in section 1 may institute foundations. Their activity, as far as its civil effects are concerned, is regulated according to the legal norms of Bosnia and Herzegovina. 3. Bosnia and Herzegovina will restore to the Catholic Church within ten years from the entry into effect of this Agreement all immoveable goods nationalized or seized without adequate compensation. For goods which cannot be restored, Bosnia and Herzegovina will give just compensation, to be agreed upon by the authorities and those with legitimate title to the properties.

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Article 11 1. The Catholic Church has the right to construct churches and ecclesiastical buildings and to enlarge or alter those already in existence, according to the laws in force in Bosnia and Herzegovina. 2. The diocesan Bishop decides when it is necessary to construct ecclesiastical buildings within the territory of his diocese, by norm of canon law, and he proposes where they are to be located; and the competent authorities of Bosnia and Herzegovina will agree unless there are objective reasons not to do so. 3. The competent authorities in Bosnia and Herzegovina will not consider requests for the construction of Catholic ecclesiastical buildings in the absence of the diocesan Bishop’s written approval (cf. section 2 above). Article 12 1. The Catholic Church is guaranteed the freedom to own, print, publish and distribute books, newspapers, journals, as well as audiovisual material, and also any other activity connected with her mission. 2. The Catholic Church has the right to establish and to administer in her own name radio and television stations, in conformity with the laws of Bosnia and Herzegovina. 3. The Catholic Church also has access to the public communications media (newspapers, radio, television, internet). Article 13 1. Bosnia and Herzegovina recognizes the right of the Catholic faithful to form associations, in conformity with canonical norms, according to the Church’s proper purposes. As far as the civil effects of their activities are concerned, such associations are to be regulated in conformity with the legal norms of Bosnia and Herzegovina. 2. Bosnia and Herzegovina guarantees to Catholics and to their associations and institutions full freedom of action and of public activity, both in speech and in writing. Article 14 1. The Catholic Church has the right to establish educational institutions at all levels and to administer them according to its own norms, while respecting the legal dispositions of Bosnia and Herzegovina. 2. Bosnia and Herzegovina will accord to such institutions the same rights that are guaranteed to state institutions, including financial treatment and the recognition of academic degrees and any university qualifications obtained. 3. Bosnia and Herzegovina guarantees to the pupils and students of educational institutions (cf. section 1 above) the same rights as pupils and students of state educational institutions of the equivalent level. The same rule also applies to the teaching and non-teaching staff of such institutes. Article 15 1. Bosnia and Herzegovina recognizes and guarantees to the Catholic Church the right to pastoral care of Catholic faithful who are members of the armed forces and the forces of public order, and of those who are resident in penal institutions, in hospitals, in orphanages and in any institute of medical and social assistance, whether public or private. 2. Pastoral activity in the armed forces and in the forces of public order, and in the public institutions listed in section 1 above, will be regulated by appropriate Agreements between the competent ecclesiastical authorities and Bosnia and Herzegovina. Article 16 1. Bosnia and Herzegovina, in the light of the principle of freedom of religion, recognizes the fundamental right of parents to see to the religious education of their children; and it guarantees within the framework of the academic programme and in conformity with the wishes of parents or guardians, the teaching of 144

the Catholic religion in all public schools, elementary, middle and higher, and in pre-school centres, as a required subject for those who choose it, under the same conditions as other required subjects. 2. In collaboration with the competent Church authorities, the educational authorities will allow parents and adult students the possibility to avail themselves freely of such teaching at the time of registration for the academic year, in such a way that their decision does not give rise to any form of academic discrimination. 3. The teaching of the Catholic religion will be carried out by teachers who are suitable, with the canonical mandate of the local diocesan Bishop, and in possession of the qualifications required for the particular level of school by the laws in force in Bosnia and Herzegovina, with respect for all the rights and duties pertaining thereto. In the case of withdrawal of the canonical mandate by the diocesan Bishop, the teacher will not be able to continue teaching the Catholic religion. 4. Teachers of religion are full members of the teaching staff of the educational institutions mentioned in section 1 of this Article. 5. The programmes and the content of the teaching of the Catholic religion, as well as the text-books and didactic material must be prepared and approved by the Episcopal Conference of Bosnia and Herzegovina. The ways in which the teaching of the Catholic religion is conducted will be object of a particular agreement between the competent authorities of Bosnia and Herzegovina and the Episcopal Conference. Article 17 1. The Catholic Church may freely organize institutions intended to provide charitable activity and social assistance, in conformity with the relevant civil norms. 2. Ecclesiastical institutions or institutions dependent on the Church for purposes of charitable assistance are regulated in conformity with their own statutes and they enjoy the same rights and privileges and the same treatment as the state institutions established for the same purpose. 3. The Catholic Church and Bosnia and Herzegovina will reach an agreement about mutual cooperation between their respective institutions for charitable assistance. 4. As far as civil effects are concerned, the institutions listed in section 1 of this Article will be regulated according to the legal norms of Bosnia and Herzegovina. Article 18 1. Bosnia and Herzegovina and the Holy See will resolve, by common accord, through diplomatic means, any doubts or difficulties which might arise in the interpretation and application of the provisions of the present Agreement. 2. Matters of common interest that require new or additional solutions will be addressed by a Mixed Commission set up for the purpose, composed of representatives of the two parties,which will submit its proposals for the approval of the respective authorities. Article 19 1. The present Agreement, drawn up in English, will be signed in duplicate, will be ratified according to the proper procedural norms of the contracting Parties and will take effect at the moment of the exchange of instruments of ratification. 2. Should one of the contracting parties consider that the circumstances in which the present Agreement was established have changed radically, in such a way as to necessitate modifications, negotiations to that effect are to be initiated. Signed in Sarajevo, on 19th April 2006 for the Holy See Alessandro D’Errico

for Bosnia and Herzegovina Ivo Miro Jović 145