On Institutional Pluralization and the Political Genealogies of Post-Yugoslav Islam
Over recent decades, Islamic institutions and Muslim communities in the successor nation-states of former Yugoslavia have taken shape against a variegated political and historical topography. In this article, we examine the discourses and politics surrounding Islamic institutions in four post-Yugosl...
| Authors: | ; |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Berghahn
[2019]
|
| In: |
Religion and society
Year: 2019, Volume: 10, Issue: 1, Pages: 151-167 |
| Standardized Subjects / Keyword chains: | B
Kosovo
/ Macedonia (Landscape)
/ Croatia
/ Slovenia
/ Islam
/ Religious institution
|
| IxTheo Classification: | BJ Islam CC Christianity and Non-Christian religion; Inter-religious relations KBK Europe (East) |
| Further subjects: | B
Islam
B Kosovo B inter-religious tolerance B Macedonia B Slovenia B Religious Pluralism B Balkans B Croatia |
| Online Access: |
Volltext (Resolving-System) Volltext (doi) |
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| 520 | |a Over recent decades, Islamic institutions and Muslim communities in the successor nation-states of former Yugoslavia have taken shape against a variegated political and historical topography. In this article, we examine the discourses and politics surrounding Islamic institutions in four post-Yugoslav nation-states: Kosovo, Macedonia, Croatia, and Slovenia. Our analysis moves in two directions. On the one hand, we illuminate the historical legacies and institutional ties that unite Muslims across these four contexts. As we argue, this institutional history continues to mandate a singular, hegemonic model of Sunni-Hanafi Islam that pre-emptively delegitimizes Muslim communities outside of its orbit. On the other hand, we also attend to the contrasting national politics of Islam in each of our four contexts, ranging from Islamophobic anxiety and suspicion to multiculturalism, from a minority politics of differentiation to hegemonic images of ethno-national religiosity. | ||
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