媒体、种族和爱国主义——巴尔干半岛为侵占特蕾莎修女而发动的“邪恶战争”

Gëzim Alpion
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引用次数: 6

摘要

2003年夏天,阿尔巴尼亚人和马其顿人之间爆发了一场“邪恶的战争”,起因是一名受了福分的妇女的归属。马其顿共和国政府决定在离罗马市中心不远的地方建立一座特蕾莎修女纪念碑,这引起了阿尔巴尼亚人的怀疑和嫉妒。这已经不是阿尔巴尼亚人第一次感到“他们的”特蕾莎修女被抢走了;1968年,BBC记者马尔科姆·马格里奇(Malcolm Muggeridge)“发现”了这名阿尔巴尼亚天主教修女后,他们的一些邻居显然立即试图“占有”她。到1979年特蕾莎修女被授予诺贝尔和平奖时,几个巴尔干国家开始激烈地争夺这位名人修女为自己的女儿。根据Albert Ramaj的说法,克罗地亚人是第一个声称她“属于”他们的人。克罗地亚政府给她发了一本克罗地亚护照,这本护照是上世纪90年代初由该国驻印度大使交给她的。克罗地亚人的论点主要是,如果不是完全基于这样一个事实,即特蕾莎修女说塞尔维亚-克罗地亚语比说阿尔巴尼亚语好。几位斯拉夫记者热衷于强调,虽然她能说流利的塞尔维亚-克罗地亚语,但她很少或根本不会说阿尔巴尼亚语;这是阿尔巴尼亚人强烈反对的。特蕾莎修女精通塞尔维亚-克罗地亚语,因为在印度她经常与克罗地亚和其他南斯拉夫的神父接触。特蕾莎修女的朋友、杰出的传记作家Lush Gjergji博士曾见过特蕾莎修女50多次,他认为,至于她对阿尔巴尼亚语的了解,她的母语说得很好,但对自己在公共场合使用文学阿尔巴尼亚语的能力不太自信。和克罗地亚人一样,塞尔维亚人也曾试图证明特蕾莎修女最初来自塞尔维亚。然而,与克罗地亚人不同的是,塞尔维亚人在他们的要求中没有那么直言不讳,因为特蕾莎修女碰巧是罗马天主教徒。然而,克罗地亚人和塞尔维亚人都把她的阿尔巴尼亚姓氏“Bojaxhiu”加上“Bojadžijević”的后缀,这一直激怒了阿尔巴尼亚人。
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Media, ethnicity and patriotism—the Balkans ‘unholy war’ for the appropriation of Mother Teresa
In the summer of 2003 an ‘unholy war’ broke out between the Albanians and the Macedonians over the filiation of a beatified woman. The decision of the Government of the Republic of Macedonia to erect a monument dedicated to Mother Teresa, not very far from the centre of Rome, aroused the Albanians’ suspicion and jealousy. This was not the first time the Albanians felt that they were being robbed of ‘their’ Mother Teresa; some of their neighbours had apparently tried to ‘appropriate’ her almost immediately after the Albanian Catholic nun was ‘discovered’ by the BBC’s Malcolm Muggeridge in 1968. By the time Mother Teresa was awarded the Nobel Prize for Peace in 1979, the competition of several Balkan countries to claim the celebrity nun as their own daughter began in earnest. According to Albert Ramaj, the Croats were the first to claim that she ‘belonged’ to them. The Croat government issued her with a Croat passport, which was handed on to her by the country’s ambassador in India in the early 1990s. The Croats base their argument mainly, if not exclusively, on the fact that Mother Teresa spoke Serbo-Croat better than Albanian. Several Slav reporters are keen to emphasize that, while she was fluent in Serbo-Croat, she spoke little or no Albanian; something strongly contested by the Albanians. Mother Teresa had a good command of Serbo-Croat because in India she was constantly in contact with Croatian and other Yugoslav priests. As for her knowledge of Albanian, argues Dr Lush Gjergji, the distinguished biographer and friend of Mother Teresa, who met her more than 50 times, she spoke her native tongue very well but was not very confident of her ability to use literary Albanian in public. Like the Croats, the Serbs have made some attempts to prove that Mother Teresa was originally from Serbia. Unlike the Croats, however, the Serbs have been less outspoken in their claim because Mother Teresa happened to be a Roman Catholic. Both the Croats and the Serbs, though, have suffixed her Albanian family name ‘Bojaxhiu’ to ‘Bojadžijević’, which has always enraged the Albanians.
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