The story of a nation’s veterans often begins with a narrative of heroism and sacrifice, but for many, it becomes a quieter, more complex story of an unceasing, internal war. This is the profound paradox at the heart of the Croatian Homeland War veteran’s experience: they were heroes who saved their homeland, only to return to a society that, in the years that followed, seemed to forget how to see them. Their battle, fought with fierce determination on the front lines, transformed into a personal, isolating struggle on an unseen battlefield of the soul. This story seeks to illuminate that inner conflict, not as a political argument but as a universal human story of trauma and the search for purpose after profound sacrifice.
The psychological realities facing combat veterans are not unique to any one conflict, country, or generation. Post-Traumatic Stress Disorder (PTSD) is a globally recognized consequence of exposure to extreme, life-threatening events. The challenges confronting Croatian veterans of the Homeland War, which ended in 1995, are part of this shared human experience. Research has consistently shown that the psychological wounds of war, including PTSD, can persist for many years after the cessation of combat activities. For veterans, this often presents as a constellation of debilitating symptoms, including painful thoughts, memories, and a strong urge to avoid anything that could serve as a reminder of their traumatic experiences.
The crisis is particularly acute in Croatia, where studies reveal a high prevalence of PTSD among veterans, often accompanied by other mental health conditions. A significant portion of Croatian veterans diagnosed with PTSD also have comorbid conditions such as depression and anxiety disorders, which dramatically increase the risk of suicidality. This psychiatric comorbidity makes the path to healing more complex and difficult. These are not merely statistics; they are symptoms of a deep and unaddressed societal wound, a direct result of the psychological and emotional fallout of war.
This reflection is a call for empathy and a shared purpose. It aims to bridge the emotional and ideological gap between the veterans and a society that may not fully grasp their experience, particularly among its younger and more liberal segments. To achieve this, it is necessary to re-examine the very definition of patriotism. This story will draw on philosophical distinctions between patriotism and nationalism to argue that the sacrifice of the Homeland War veteran was a pure act of civic love, not an act of aggression. The feeling of patriotism, or the love of one’s country, is distinct from nationalism, which often involves a sense of superiority or hostility toward other nations. True patriotism is a love of one's own people and a willingness to nurture one's country and its citizens. In this context, honoring the veteran is not a political act, but a fundamental act of civic duty and gratitude.
The Hero as Outcast: The Stigmatization of Sacrifice
Following the conclusion of the Homeland War, a peculiar and devastating societal shift occurred. The heroes who had fought to defend their country, many of them civilians who had taken up arms to protect their homes, found themselves transformed into subjects of ridicule or indifference. This profound change in public perception, as noted in a deeply personal query, has a discernible cause and tragic consequences. Media portrayals, in particular, are instrumental in shaping public opinion and have systematically contributed to a narrative that distances society from its veterans.
Research confirms that media coverage of veterans often focuses on sensational and stereotypical topics, such as violence and crime, with a disproportionately small number of stories on recovery or rehabilitation. This narrow and extreme portrayal fosters a dangerous cycle. When the media consistently links veterans to post-traumatic stress disorder (PTSD) and violent behavior, it reinforces negative stereotypes. This, in turn, fuels a public stigma that leads to a desire to maintain social distance from veterans, as if their trauma were contagious or dangerous. This public rejection then exacerbates the veteran’s own self-stigma, making them feel ashamed or weak for struggling with their mental health. When a hero internalizes the idea that their trauma makes them a societal burden, they become isolated, disengaged, and less likely to seek the help they so desperately need. This tragic cycle has devastating real-world outcomes. The high suicide rates among Croatian veterans, estimated at nearly 4,000, and a similar crisis in Bosnia and Herzegovina, are not random occurrences; they are a direct and painful manifestation of this unaddressed social and psychological rejection.
The Weight of Expectation and the Entitlement Dilemma
A common and often misunderstood observation is that some veterans, overwhelmed by their struggles, begin to feel that society “owes them something” or that help should “come to them.” While this can be easily misconstrued as a character flaw, it is, in fact, a deeply complex psychological state rooted in unaddressed trauma and the breakdown of the implicit social contract. The feeling of being "owed" is not a simple demand for material aid but a profound psychological cry for the restoration of a reciprocal relationship with the society they saved.
The Homeland War veteran was, in many cases, a civilian who, out of a sense of patriotic duty, was physically and mentally exhausted for many years, giving themselves for others. Their sacrifice was a monumental act of civic patriotism, an implicit agreement that the community they protected would, in turn, care for them upon their return. When this social obligation is not met—when society becomes uninterested or even hostile—a profound vacuum is created. The psychological energy that was once directed outward in defense of the homeland now turns inward. The feeling of entitlement is a desperate, even unconscious, attempt to fill this vacuum. It is a distorted reflection of a legitimate grievance: the sense that the society they protected has failed to uphold its end of the bargain. This is not a choice; it is a symptom of a mental state drained by trauma and injury, leaving the person without the psychological tools or energy to actively seek out the help that is available.
The Church as the Sole Sanctuary
In the absence of a robust, comprehensive, and empathetic social and political framework for veteran reintegration, many Croatian veterans have found their only solace and community within the Church. While political and media institutions have largely failed to integrate the veteran narrative, the Church has kept its doors open, providing a space for spiritual and emotional healing. Research on veteran recovery affirms that faith and spirituality play a significant role in reducing symptoms of anxiety, depression, and PTSD. Through practices such as prayer, meditation, and participation in faith-based communities, veterans can find a new sense of purpose, rebuild spiritual resilience, and foster a sense of connection that helps combat the profound social isolation they face.
This reliance on the Church, while providing a critical lifeline, also highlights a complex paradox. While the Church offers a framework for forgiveness and moral reckoning that is uniquely suited to addressing "moral injury"—a specific form of trauma related to a betrayal of one's moral code in combat—it exists in a societal vacuum. The fact that the Church has become the primary institution of support for veterans speaks to a broader failure of society and its secular institutions to provide a cohesive and comprehensive framework for social rehabilitation. This underscores the urgency of a national conversation that goes beyond politics and reaches into the universal human need for belonging, purpose, and spiritual.
The Redefinition of Patriotism
The chasm between Croatian veterans and a new generation of civilians, particularly those on the political left, is often framed as a fundamental disagreement over the meaning of patriotism. The Homeland War was, at its core, a defensive struggle, an act of civic patriotism. The defenders were, in the words of a concerned citizen, "primarily civilians who were forced to defend their home." This is a critical distinction. Patriotism, as a philosophical concept, is not about the love of an aggressive state, but about devotion to one's homeland, its people, and its way of life. The German philosopher Johann Gottfried von Herder defined it as a spiritual attachment to a common culture, while political thinkers like Niccolò Machiavelli saw it as a love of law and common liberty.
The contemporary political left, with its historical suspicion of jingoistic nationalism and imperialist tendencies, often struggles to reconcile a love of country with a commitment to universal human rights. This is a valid concern. As Voltaire cynically noted, "It is lamentable, that to be a good patriot one must become the enemy of the rest of mankind". Yet, this perspective often conflates patriotism with nationalism, which, as Charles de Gaulle argued, is a very different emotion: "patriotism is when love of your own people comes first; nationalism when hate for people other than your own comes first". True patriotism, therefore, is not a political tool for exclusion, but a civic virtue that demands a commitment to the well-being of all citizens. This includes an active and ongoing commitment to those who sacrificed for the country. Examples from American politics demonstrate how patriotism can be redefined as a commitment to concrete social policies, such as providing housing and mental health care for veterans, rather than a focus on symbolic gestures.
The Veteran as a Witness to History
To heal this societal division, the veteran’s role must be re-envisioned. As one person eloquently stated, "Heroes, like prophets, are part of society after a battle and tragedy, important to implement as important witnesses of a time." The veteran is not a relic of the past or a subject of pity, but a vital witness to a formative period in Croatian history. The journey from sacrifice to legacy requires actively integrating their stories into the national narrative. This means creating platforms where veterans can share their experiences not just as soldiers, but as human beings who lived through a momentous historical period. This could involve veterans speaking in schools, writing their stories, or leading community projects. The experience of the "Nemo-Adriatic" Diving Club, which not only provides rehabilitation but also demonstrates a transfer of knowledge to Ukrainian veterans, is a powerful example of this. This transforms the veteran from a passive figure into an active educator and leader, enriching the fabric of society with their invaluable wisdom and experience.
A Call to Action for a New Generation and the Veterans Themselves
The path forward requires courage from both society and the veterans themselves. For a new generation, the call is to move beyond the shallow, polemical narratives of the media and politics and to recognize the human story of the veterans. This means actively seeking out and supporting veteran-led initiatives and engaging with veterans not as political symbols but as individuals. The heroes who defended their homes were ordinary people who, when called upon, demonstrated extraordinary courage. This next generation has a duty to honor that courage by creating a society that is not only grateful for the past, but supportive of the future.
For the veterans themselves, the message is one of compassionate encouragement. It is a profound act of bravery to admit that the war left lasting wounds and that the exhaustion from years of struggle has made it difficult to find a way forward. The feeling that "help should come to them" is not a sign of weakness, but a symptom of a mental state that has been drained by trauma. The American and Israeli models, as well as the Croatian diving club, show that the power to heal lies not just in a system, but within the veteran community itself. The next act of heroism is to reach out, to seek professional help like Cognitive Processing Therapy (CPT), Prolonged Exposure (PE), or Eye Movement Desensitization and Reprocessing (EMDR), which are evidence-based methods for treating trauma. It is also to engage with others, to join a peer support group, and to find a new purpose in the journey of healing. As one veteran's story highlights, the road to recovery can be long, but with help, it is possible to get "better and better every day".
Conclusion: The Hero's Journey Continues
The heroic journey of the Croatian Homeland War veteran did not end with the cease-fire. It is an ongoing, lifelong process of healing and reintegration that requires the active participation of both the individual and society. The legacy of the Homeland War will ultimately be defined not by the conflict itself, but by how a nation chose to heal its heroes and, in doing so, healed itself. This report, therefore, is a plea for a new social contract—one built on empathy, shared purpose, and a mutual commitment to honor the past by building a better future.
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