中国人看铁托，还是以史为鉴吧，既不要一味肯定，也不要一味否定。

‘’南斯拉夫的兴旺，成也铁托，败也铁托。"有笔误，应该是“南斯拉夫的兴亡，成也铁托，败也铁托。”

南斯拉夫解体后，最反对南斯拉夫解体的塞尔维亚人却普遍不怀念铁托，这其中当然是有原因的。

据报道，南斯拉夫解体前，官方语言被称为塞尔维亚-克罗地亚语，或者叫克罗地亚-塞尔维亚语。大家注意过没有，塞尔维亚和克罗地亚其实是同一种语言（至于南斯拉夫解体后，克罗地亚为了强调自己和塞尔维亚的区别，故意生造一些新词汇新发音，那是另一回事，本文这里不做讨论）。那么，这两个民族的区别是什么呢？
说起来，中国人都可能惊讶，居然仅仅是宗教上的差别。塞尔维亚人信东正教，克罗地亚人信天主教。大家想必也知道吧，好些宗教都有强烈的排外性，你不是我这一教的，那么你就是我的敌人。即便是骨肉兄弟，倘若分属不同宗教，都会变成冤家对头，甚至还会互相杀戮。二战期间，同文同种却不同教的克罗地亚人和塞尔维亚人就因此多次互相杀戮。
由于共产党人不准信教，宗教上的差别对于克罗地亚族共产党员铁托，以及塞尔维亚族共产党员来说，没有任何实际意义。所以，由众多不同民族组成的南斯拉夫共产党能够引导和带领各族人民，化解不同宗教对立引发的民族矛盾，结束了国家分裂，重建了南斯拉夫。作为南共领袖的铁托，自然是功劳最大。从这一点来说，南斯拉夫复兴确实是成也铁托。
但是，南斯拉夫复国以后，铁托却没有因势利导，进一步消除民族隔阂恶，反而有意扩大了民族差别。比如说，既然塞尔维亚和克罗地亚既然语言都是一样（斯洛文尼亚、黑山、马其顿等语言其实只能算是方言），何不把这个语言定为南斯拉夫通用语呢？遗憾的是，这个官方语言叫什么，铁托都没有统一称呼。在塞尔维亚，被叫做塞尔维亚-克罗地亚语。在克罗地亚，又被叫克罗地亚-塞尔维亚语。
堂堂一个国家的官方语言，居然都没有统一叫法，这在全世界，可能都是只此一家，别无分店了。另外，铁托居然把波黑境内信伊斯兰教的塞尔维亚人和克罗地亚人算作一个单独民族，美其名曰穆斯林族。穆斯林族？这在全世界包括把伊斯兰教定为国教的国家里，也是只此一家，别无分店了。
虽然铁托本人坚定反对国家分裂，坚决维护统一。但是由于铁托在民族问题上的失误，再加上铁托其他政策的偏差和失误，铁托去世十一年后，南斯拉夫解体也就不可避免了。所以说，南斯拉夫解体，败也铁托。

For the duration of Ottoman rule, the word Bosniak came to refer to all inhabitants of Bosnia; Turkish terms such as "Boşnak milleti", "Boşnak kavmi", and "Boşnak taifesi" (all meaning, roughly, "the Bosnian people"), were used in the Empire to describe Bosnians in an ethnic or "tribal" sense; and indeed, 17th-century Ottoman traveler and writer Evliya Çelebi reports in his work Seyahatname of the people in Bosnia as natively known as Bosniaks (Bošnjaci).[39] However, the concept of nationhood was foreign to the Ottomans at that time – not to mention the idea that Muslims and Christians of some military province could foster any common supra-confessional sense of identity. The inhabitants of Bosnia called themselves various names: from Bosniak, in the full spectrum of the word's meaning with a foundation as a territorial designation, through a series of regional and confessional names, all the way to modern-day national ones.

In this regard, Christian Bosnians had not described themselves as either Serbs or Croats prior to the 19th century, and in particular before the Austrian occupation in 1878, when the current tri-ethnic reality of Bosnia and Herzegovina was configured based on religious affiliation.[40] Social anthropologist Tone Bringa develops that "Neither Bosniak, nor Croat, nor Serb identities can be fully understood with reference only to Islam or Christianity respectively, but have to be considered in a specific Bosnian context that has resulted in a shared history and locality among Bosnians of Islamic as well as Christian backgrounds."[41]