The Revival of Islam in the Balkans: From Identity to Religiosity

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Hurst and Company, Elbasani, Arolda and OlivierRoy. Elbasani, Arolda ed.

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Routhledge, Endresen, Cecilie. From Identity to Religiosity. Elbasani anded.

Olivier Roy, Palgrave McMillan, , pp. Henig, David. Symbolic nation building in West Balkans , 07 Jan. Accessed on 22March Kolczynska, Marta. Lakshman-Lepain, Rajwantee. Les musulmans, acteurs du post-communisme Lyratzaki Irini. Mallarach, ed. Papayannis, and ed.

The Revival of Islam in the Balkans by Arolda Elbasani, Olivier Roy | Waterstones

Melikoff, Irene. Brill Academic Publishers, Pinto, Paulo. Heck, Markus Wiener Publishers, , pp. Popovic, Alexandre. Raudvere, Catharina. Rossi, Ettore. Brigitte M. Bedos-Rezak and ed.

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From Identity to Religiosity

Olivier Roy, Palgrave MacMillan, , pp. Trix, Francis. The Sufi Journey of Baba Rexheb. Zihr, Besim Car. In the lower right there is a photo of a baby — in Albania, it is common to leave pictures of people at gravesites for blessing.

Albania, October Bektashi portrays. These frames are sold in all Bektashi shops.

The Revival of Islam in the Balkans

Many of them are produced in Tirana by local typographies. Albania, June Tableau with the Twelve Imams dressed as Bektashi Babas. Three of the four books reviewed here discuss Southeastern Europe, and the fourth one is a collection of papers covering the entire spectrum of European Islam. In Dervishes and Islam in Bosnia, Ines Asceric-Todd returns to post-medieval Bosnia to trace the impact of Sufism in the Islamization a term she rightfully prefers over conversion to Islam of the region. Even though the role of the warrior-dervishes in the Islamization or Ottomanization of these provinces is a relatively well-researched phenomenon, this book presents a nuanced argument that successfully challenges the traditional explanations hitherto posed.

In her introduction, the author outlines the extant historiographical approaches to the role of dervishes in the Ottoman expansion, and to Bosnia's conversion to Islam, showing how their insufficient explanations demand a thorough investigation of the role of the dervish tekke in filling the functions that the weak religious institutions failed to fulfill partly due to their flight to Austria.

The Revival of Islam in the Balkans

In eleven chapters, Asceric-Todd carefully analyzes myriad primary sources written mainly in Turkish and Arabic and secondary sources in both local and European languages. The picture she paints is very complex. More than just warriors or missionaries, the dervishes, Asceric-Todd argues, were also craftsmen whose lodges were centers of urbanity.

Their projects were sometimes independent of the state and at other times backed, if not initiated, by officials who were dervishes themselves or who served as patrons to the lodges. This led, first of all, to the creation of urban settlements in addition to the conversion of medieval settlements into cities based on the lodges, with Sarajevo being the best example. But it was not only about founding towns: Asceric-Todd ascribes the development of the esnafs, which she translates as trade-guilds, to the dervishes. In this part of her study, she relies on the Futuvvetname known in Arabic as Kitab al-Futuwwa.

These were Islamic codes of behavior--some might say of chivalry in order to extend the equivalency to the medieval West--grounded in Sufi teachings.

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