Karadzic fingered at last, but what about those who left him to it?
This is a guest post by Daniel Simpson
I never met Radovan Karadzic, though like many in the Balkans, I did once pretend to try and find him.
His trademark bouffant vanished long before I first set foot in Bosnia, a decade too late to see Serbs douse Sarajevo with anti-aircraft cannon, if not the “armed trees” of Dr Karadzic’s warped poetic prophecy.
A psychiatrist, his delusions started early. Born in a Montenegrin stable, as World War II spawned Socialist Yugoslavia, his role model wasn’t just his father Vuk, a Serbian militiaman who fought both the Nazis and the Partisan resistance. In time, he grew to see himself as heir to a far more celebrated Vuk Karadzic: the poet, folklorist and father of Serbian orthography.
By the outbreak of war in 1992, this linguist namesake’s spirit had long since possessed Dr Karadzic, who was lured into politics in the 1960s by an infamous nationalist writer. Visitors to his mountain redoubt were regaled with folk tales of Serbian suffering, as well as claims that Bosnia’s Muslims were slaughtering themselves, or fleeing their homes in gratitude to join ethnic kin elsewhere. Some were even treated to his singing. From a lopsided gawp, the Bosnian Serb leader would wail about his people’s historical woes, mawkish epics backed by a single-stringed lyre called a gusle, the traditional grating accompaniment to Balkan laments.
The peasants these anthems eulogised were all that remained when I arrived. And they weren’t about to betray their hero to prying outsiders, even for a $5 million bounty. For years, Dr Karadzic had roamed the wilds of Serb-run eastern Bosnia, unhindered by thousands of NATO soldiers who’d been sent to police the peace. He’d disguised himself as a priest, some said, shorn of his grey shock and sporting a beard. Others reported “sightings” worthy of Elvis: in cafés, at funerals, and even poetry readings. But if they’d phoned them in to NATO, the response had never been swift enough to threaten capture. Rewards seemed no match for the smuggled loot that bought Europe’s most notorious fugitive freedom to do as he pleased.
Or did it? While there’s little doubt Dr Karadzic stole a fortune, having been convicted of fraud and embezzlement before the war, he wasn’t just an outlaw holed up with mercenaries, defying wary pursuers to take casualties. The weather-beaten folk he went to ground amongst had been reared on tales of centuries of relentless oppression. Even if they loathed the man they loved his cause: the avenging of bygone misfortunes, by wanton aggression if needs be.
“They can look for him as much as they want, but they’ll never find him,” a gap-toothed woman told me a few years ago, in one of the shacks that comprised a place called Celebici, where Dr Karadzic was said to have stayed. “He was a good man. People will protect him.”
He also had friends in higher places than these remote mountain hamlets, whether in Serbia or further afield. According to his wife Ljiljana, who still runs the Bosnian Serb Red Cross, when he went to ground in 1997 it was because “he had an agreement with Richard Holbrooke.” Bill Clinton’s Balkan envoy denies this was part of the deal he struck to end the war, but she claims Mr Holbrooke promised “the U.S. would leave him alone if he withdrew from the post of president of the Bosnian Serb Republic,” despite his indictment for genocide.
Serbian officials said the same. Others pointed fingers at pro-Serb France, whose legionnaires patrolled the wilds where Dr Karadzic hid, before he slipped across the border and moved to Belgrade, only to be arrested now that Serbia’s bid to join the European Union seems viable.
Occasionally there’d been shoot-outs, and rumours of attempted raids, but NATO mostly targeted Mrs Karadzic and her son, whom it dubbed the renegade leader’s “support network”. When the French said in 2004 they were preparing to pounce, Serbia asked them to transfer Dr Karadzic to The Hague, recalled the spokeswoman for the tribunal’s former prosecutor, Carla Del Ponte. However, she wrote in her memoirs, this aroused “the great displeasure of the Americans, who intervened to suspend the operation.” Once again this was promptly denied, along with several similar allegations, variously levelled at Washington, Paris and Moscow.
Whatever the truth of them, NATO troops were effectively told not to look for Dr Karadzic, or other suspects, but to arrest them only if encountered “in the course of their normal duties”. Since there’s only one dirt road into the south-eastern border mountains, and it passes through a Serb town synonymous with war crimes, all of which the police chief denies happened, this seemed somewhat improbable.
The NATO commander at the time, an American general called John Sylvester, conceded as much when I met him. “When we go in there, obviously we are recognised as ‘them,’ ‘they,’ ’somebody else,’” he said. “That makes it difficult to go in on his turf and find him.” Still, he insisted, “we’ve been looking real hard now for about three years”. That was 2002.
“Of course,” Ms Del Ponte said last year, “Karadzic could have been easily arrested until 1998, but no one wanted to.” The reason was simple, she said: “The fear of renewed unrest, which could have put our own soldiers in harm’s way.”
A year earlier, Britain’s Ambassador to Bosnia had sought permission to talk to Dr Karadzic, believing he could persuade him to surrender before he vanished. “I would have been the first senior international Serbian speaker he would have met,” said the envoy, Charles Crawford, who has since retired from diplomatic service. The foreign secretary Robin Cook liked the idea, Crawford said, but “allowed himself to be bamboozled” by mandarins, who urged him to ask his counterpart in Washington. Cook duly “consulted Madeleine Albright, who said no.”
Another American denial. What lies behind it, like all the others, remains unclear. Perhaps once Dr Karadzic goes on trial, we’ll finally get to hear about what’s been keeping him.
Daniel Simpson was a reporter for the New York Times in the Balkans in 2002 and 2003
Comments
| 22 July 2008, 9:49 pm |
“In time, he grew to see himself as heir to a far more celebrated Vuk Karadzic: the poet, folklorist and father of Serbian orthography.”
The place of Serbian folklore with its portrayal of Balkan Muslims as “christ-killers” and traitors and its call for their genocide is an integral part of understanding Serbian nationalism
The Kosovo Myth: Slavic Muslims Portrayed as Christ-Killers in The Mountain Wreath
In 1389, the Serb Prince Lazar was defeated and killed in a battle against Ottoman Turkish Sultan Murad on the plain of Kosovo. While historians dispute the significance of the battle, in Serbian mythology it entailed the loss of Serb independence, a loss that was represented in cosmic terms. Lazar is portrayed as a Christ figure. He has a Last Supper with his nobles, one of whom, Vuk Brankovic, is a traitor and gives the battle plans to the Turks. During the battle, the Christ-Prince Lazar is slain and with him dies the Serb nation, to rise again only with the resurrection of Lazar. Turks are thus equated with Christ-Killers and Vuk Brankovic, the “Turk within,” becomes a symbol (and ancestral curse) of all slavic Muslims.
Thus the same manipulation of the “Christ-Killer” charge used in persecutions of Jews from the time of the First Crusade in 1096 also formed a rationale for the persecution of slavic Muslims. The classic illustration of this rationale is The Mountain Wreath, written by Prince-Bishop Petar II, known by the pen-name of Njegos, which portrays the 18th century Montenegrin extermination of slavic Muslims (Istraga Poturica).
The drama opens with Bishop Danilo, the play’s protagonist, brooding on the evil of Islam, the tragedy of Kosovo, and the treason of Vuk Brankovic. Danilo’s warriors suggest celebrating the holy day (Pentecost) by “cleansing” (cistimo) the land of non-Christians (v. 95). The chorus chants: “the high mountains reek with the stench of non-Christians [v. 284].” One of Danilo’s men proclaims that struggle won’t come to an end until “we or the Turks [slavic Muslims] are exterminated.” The reference to the slavic Muslims as “Turks” crystallizes the view that by converting to Islam the Muslims have changed their racial identity and have become the Turks who killed the Christ-Prince Lazar.
Recently, the killing in Bosnia has been misrepresented as a “blood-feud.” In The Mountain Wreath, however, the genocide is explicitly placed outside the category of the blood-feud. In tribal Montenegro and Serbia, a blood-feud, however ruthless and fatal, could be reconciled; it was not interminable. The godfather (Kuma) ceremony was used to reconcile clans who had fallen into blood-feud. In The Mountain Wreath, when the Muslims suggest a Kuma reconciliation, Danilo’s men object that the Kuma ceremony requires baptism. The Muslims offer an ecumenical analogy, suggesting that the Muslim hair-cutting ceremony is a parallel in their tradition to baptism. Danilo’s men respond with a stream of scatological insults of Islam, its prophet, and Muslims. With each set of insults, the chorus chants Tako, Vec Nikako (this way; there is no other) to indicate the “act” that must be taken. The play ends with the triumphant extermination of slavic Muslims as a formal initiation of Serb nationhood.
By moving the conflict from the realm of blood feud into a cosmic duality of good and evil, Njegos placed slavic Muslims in a permanent state of otherness. The sympathetic qualities of the Muslims are the last temptation of Danilo. However sympathetic in person, Muslims are Christ-killers, “blasphemers,” “spitters on the cross.” After slaughtering the Muslims—man, woman, and child—the Serb warriors take communion without the confession that was mandatory after blood-vengeance.
http://www.hartford-hwp.com/archives/62/387.html
the poem, one of the defining features of Serb nationalism and required reading in all schools in prewar Yugoslavia, is also notable for its celebration of Bishop Danilo’s ethnic cleansing of Montenegro (the so-called “Christmas Eve Massacre”) in the early 18th Century. [1]
In the poem, the Muslims repeatedly plead for coexistence. One example:
Small enough is this our land,
Yet two faiths there still may be
As in one bowl soups may agree
Let us still as brothers live.
However, these pleas for coexistence are seen by the bishop as merely a satanic temptation, the smile of Judas, which he finally overcomes. So he replies: ‘Our land is foul; it reeks of this false religion’. And, following his command:
No single seeing eye, no Muslim tongue,
escaped to tell his tale another day.
We put them all unto the sword
All those who would not be baptised.
But who paid homage to the Holy Child,
were all baptised with sign of Christian cross.
And as brother each was hail’d and greeted.
We put to fire the Turkish houses,
That there might be no stick nor trace
Of these true servants of the devil!
A very Christian war
http://www.geocities.com/famous_bosniaks/english/serbian_orthodox_church.html
The Churches and the Bosnian War
http://www.masud.co.uk/ISLAM/ahm/the_churches_and_the_bosnian_war.htm
| 22 July 2008, 11:03 pm |
It’s certainly going to be very interesting to see if Karadzic is prepared to talk about who protected him in London, Belgrade, Washington, Moscow and so on.
I wonder how he will attempt to justify his own conduct. There are some fiery speeches to explain away.
| 23 July 2008, 12:00 am |
Is there any point in reading that RCP nutter’s comment? Out of interest, was Karadzic on the cover of Bernard Simm’s Unfinest Hour, laughing with others at the forced smile of the British commander? I know Mladic was.
| 23 July 2008, 12:06 am |
me
-why did the battle occur in 1389?
| 23 July 2008, 2:36 am |
what a brilliantly enlightening post!
thanks very much for one more small lifting of the thread hanging off the edge of the shroud.
(i randomly picked your blog to read from amygdala’s list — i must have done something good today to have fallen into harry’s place!)
| 23 July 2008, 7:45 am |
Alec,
Don’t think he was, it was General Michael Rose and three Bosnian Serbs.
| 23 July 2008, 7:45 am |
Serb soldiers.
| 23 July 2008, 8:30 am |
The author of “Unfinest hour” is Brendan Simms.


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